Glass 
Book 



r 



VESTIARIVM CHRISTIANVM 



4 07-4 



57 



t 



DIPTYCH CF S T PAUL." 
Occupying the Apostolic Throne and giving Benediction to a. Bishop 



VESTIARIVM CHRISTIANVM 

C6e ©rtgut anH ©ratmal ffiebdopment ^ 

OF 

THE DRESS OF HOLY MINISTRY 
IN THE CHVRCH 



REV. WHARTON B. MARRIOTT, M.A., F.S.A. 

[Sometime Fellow of Exeter College, Oxford, and Affifant Mafier at Eton) 
Select Preacher in the Uni*verjity, 
and Preacher, by licenfe from the Bijhop, in the Diocefe, of Oxford. 



llontion 

RIVINGTONS, WATERLOO PLACE 



HIGH STREET 

<©xforfc 



TRINITY STREET 

OTamfcn'trge 



1868 

All rights are refer-ved 



BVigT 
Ml 



51 



PREFACE. 



Historical or antiquarian inveftigation is one thing, theolo- 
gical controverfy is another. There is time, and there is place, 
for both ; but not for both the fame time and the fame place, 
without difadvantage to the former of the two. Under this 
conviction I have ftudioufly put afide, in the Treatife which 
follows, all reference to the paffing controversies of thefe days, 
and have made it my one object to collect every fact of 
importance bearing upon the fubject immediately before me, to 
fet it before my readers in fuch a way, as mail enable them to 
form their own eftimate of its value, and at the fame time to 
offer, for whatever may be its worth, the interpretation which 
I myfelf believe to be the true one. 

And even now that my work is complete, a work that ori- 
ginated in the controverfies of thefe days, and that touches, as I 
believe, upon thofe controverfies in many points of the greater! 
importance, I ftill think it better, on many grounds, to adhere 
to the fame courfe. The objects I have in view will, I believe, 
be beft attained, if I leave the monuments, here reproduced, to 
tell their own tale, and to produce conviction by their own 
force, without any attempt on my part to apply their leffons in 
detail to queftions of Ritual, or of Doctrine, now difputed in 
the Church. 

But there is one duty which I rnufl take this opportunity of 
difcharging, though it is beyond my power to do fo adequately. 
I have to exprefs my grateful thanks to all thofe (they are very 
many) from whom, in various ways, I have received affiftance 
in my work. Among thefe I may be allowed to refer more 



6 



PREFACE. 



particularly to the Truftees, and the Officers, of the Britifh 
Mufeum. To Mr. Newton as an old friend, to Mr. Bond, and 
Mr. A. Franks, with no other claim but that of a common 
intereft in antiquarian ftudy, I have often had recourfe, and 
never without receiving the readier!: and the moft efficient help. 

To Mr. Woodward, Her Majefty's Librarian at Windfor, I 
have to acknowledge many fpecial obligations. And I know 
that I fhall do fo in the manner that will be moft acceptable to 
him, if I take this opportunity of faying, that in making avail- 
able for literary ftudy the refources of the Library under his 
charge, he is but carrying out the exprefs commands of H.R.H. 
the Prince Confort, under the fanction of the Queen. It was 
the Prince's defire, that as foon as the arrangement of the 
Library, commenced under his direction, mould be fufficiently 
advanced, it mould be made acceffible for purpofes of ftudy as 
far as might be confiftent with its fpecial character. As one of 
the flrft to have profited, as I have moft largely, by the per- 
miffion thus given, I venture to exprefs my grateful acknow- 
ledgments, and to make known this additional illuftration of the 
generous confederation for others, and regard for the interefts 
of Literature, which were confpicuous in the lamented Prince. 

I have received communications of much intereft and value 
in reference to particular queftions, from Mr. Droop, Mr. 
Wilfhere, the Rev. J. C. Wynter, Mr. W. Simpfon, and 
others. I have gladly availed myfelf of the information fo 
received. 

For the Illuftrations of this Volume I have been dependent, 
mainly, upon two very fkilful Photographers, Mr. Prefton and 
Mr. Saunders ; and on a Copyift, all but photographically exact, 
Mr. A. Reid, of the South Kenfington Mufeum. I am alfo 
greatly indebted to Signor Scifoni, of Rome, for Drawings made 
from MSS. in the Vatican Library and elfewhere. 

I ought not to conclude without faying, how much I owe to 
more than one foreign writer whofe books I have laid under 
contribution. Treating though they do of fubjects keenly 



PREFACE. 7 

controverted for the lad three hundred years, they write in a 
fpirit of loyal devotion to the Truth, and the Truth alone, fuch 
as others, differing widely from them in doctrinal prepoffeffions, 
might well defire to imitate. In faying this, I refer particularly 
to Dr. Hefele, and the Chevalier De Rom, from both of whom 
I have learnt much, and hope to learn much more. 

I have frequently made ufe of the admirable Compendium of 
Profeffor Weifs, and of the fpecial Treatife on Liturgical Ved- 
ments by Dr. Bock. This latter work contains minute in- 
formation, not to be found elfewhere, as to the material, fhape, 
and ornamentation, of Mediaeval Vedments. 

Nor mud I pafs over without mention yet another writer, 
Dr. Rock, a fellow-countryman of my own. His learned work, 
"The Church of our Fathers," contains much intereding informa- 
tion on the early Hidory of Vedments in this country. He 
writes, as thofe who know him will not need to be told, with a 
doctrinal object in view, with which the writer of the prefent 
Treatife cannot fympathife. But I gladly bear tedimony to 
the extenfive refearch, of which his work gives proof; and I 
regret that my own book was all but completed before I had 
any opportunity of confulting his pages. 

And now I have only to fend forth my work to the light, 
with the expreffion of my earned hope, that it may contribute, 
in fome fmall meafure at lead, to a more accurate knowledge of 
the Pad ; and, in fo doing, help in its degree to the guidance 
of the Church, in our own days, through the difficulties of 
thefe prefent times, and of the uncertain but not unhopeful 
Future that awaits Her. 



Eton, 
January 29, 1868. 



ERRATA. 



xii., note o. quoted in App. A. erafe. 

xxxii., line 13. For St. Clement read St. James 

xxxviii., note t. For given in the Canons read conceded by long cuftom 
lviii., line 10. For fought read ought * 
lxv., note 0. For No. 27 read No. 26 
lxxviii., line 14. For Vienna read Vienne 
lxxxviii., note \p. For 1430 read 1438 
15, line 13. For and thefe of read and of thefe 
22, line 22. Remove comma after pectore 
42, line 2 of the text. For KaTriyopdcras read Kar7]yopr](Tas 
88, note 157 in fin. For Cap. fupra read Cf. fupra 
1 06, line 6. Infert comma {in place of full flop) after confecrantur 
„ note 206. For or its place read for its place 

148, line 3. For orma read forma 

149, line 3. For cum integra fit read cum unica fit 

151, line 3. For fubjects read fubject— -for then read them 

line 12. For meniti read muni ti 
168, note 144. For to homage read of homage 
181, note 374. For facco read fucco 
196, line 22. For appear read wear 
207, note 427. For utuntur read utantur 

209, note 429. Jlfter Archbifhop of Milan infert (in the fourth century) 

222, note 454, line 1. Omit which 

226, note 464. For bauiekin read baudekin 

246, plate lxiii. This is fo numbered in order to correfpond with the number on the plate 

itfelf. The number ought to have been lxii. both on the plate and in the defcription. 

247, line 19. For p. xliii. The Prophet Malachi read p. xxxiv. The Prophet Malachi 

[To the Lift of Woodcuts there given fhould have been added the following: — 
xliii. A Reprefentation of Our Lord, from the fame MS. as that laft defcribed.] 

248, Erafe the ivords, the coin juft below the roll, the marriage dowry 



CONTENTS. 



PAGE 

Lift of Authors and Editions quoted or referred to . . . . . . , .11 

PART I. 

Introduction i — lxxxiv 

PART II. 

Paflages from Ancient Authors . . . . . . . . . 1 — 174 

I. The Sacerdotal Veftments of the Levitical Law, as enumerated in Holy Scripture 1 
*II. Jofephus on the Levitical Veftments ........ 2 

# IIL Philo Judaeus. The White Veftments worn on the Day of Atonement . . 8 

St. Jerome. 

IV. On the Levitical Veftments 10 

V. On the Ephod worn by Samuel 28 

*VI. On Ezekiel, cap. xliv. The Levitical Veftments ...... 29 

VII. On the White Garments of Chriftian Miniftry 34: 

VIII. Hegelippus. The Linen Veftments of St. James ...... 36 

IX. Polycrates of Ephefus. St. John and the Golden Plate of Priefthood . .38 
*X. Epiphanius. Concerning St. James and the Golden Plate . . . .40 

XL Theodoret. The Sacred Robe fent by Conftantine to Bifhop Macarius . . 42 
■j-XII. St. Auguftine on the Levitical Veftments ....... 44 

XIII. Pope Celeftine on Epifcopal Drefs ........ 45 

fXIV. Sirmondus (Jacobus) on the Origin of Eccleliaftical Veftments . . . 47 
XV. St. Ifidore of Pelufium. Of the Linen Stole and the Woollen Omophorion . 49 
*XVI. St. Chryfoftom (fo reputed) on the Levitical Veftments 51 

St. Gregory the Great. 

XVII. On the Levitical Veftments and Infignia . . . . . . . 56 

XVIII. Of the Breaftplate or Rational 58 



* Of the extracts fo marked Tranflations only are given, particular pailages of the Original 
being added in the Notes. 

-f- Of the extracts fo marked the original only is given in full, tranflations of particular pailages, 
and illuftrative notes, being fubjoined. 



IO 



Contents. 



PAGE 

*XIX. Of the Ephod or Superhumeral . . . . . . . • 59 

*XX. Of the Bells on the Tunic of the Ephod, and of Levitical Veftments in general . 61 

XXI. The ufe of the Pallium a matter of Roman Privilege . 63 

*XXII. The ufe of the Mappula of Papal Privilege only 65 

*XXIII. Ufe of the Mappula conceded, under reftrictions, to the Church of Ravenna . 66 

*XXIV. The ufe of the Dalmatic of Papal Privilege only ...... 67 

St. Isidore of Seville. 

XXV. On the Infignia of Chriftian Priefthood 68 

*XXVI. On the Veftments of Levitical Priefthood 70 

*XXVII. Enumeration of the Levitical Veftments, [His Notice of the Pallium, the 

Paenula, the Cafula, and the Dalmatic] 72 



XXVIII. Acts of the Fourth Council of Toledo , 75 

f XXIX. Venerable Bede on the Levitical Veftments 78 

XXX. Patriarch Germanus of Conftantinople on Chriftian Veftments, Tonfure, and 

Monaftic Drefs . 82 

# XXXI. Rabanus Maurus on Sacerdotal Veftments, Jewifh and Chriftian . . .88 

*XXXII. Amalarius. The fame fubject 94 

XXXIII. Walafrid Strabo. Of Holy VelTels and Veftments. [Letter of St. Boniface to 

Cuthbert Archbifhop of Canterbury. Note 209] 106 

*XXXIV. Alcuinus (the Pfeudo-Alcuin). The Prieftly Veftments of the Law and of the 

Gofpel . . 110 

*XXXV. St. Ivo of Chartres. The fame fubject 119 

*XXXVI. Hugo de St. Victor. Chriftian Veftments 131 

*XXXV1I. Honorius of Autun. The fame fubject 1 34 

*XXXVIII. Pope Innocent III. Veftments of the Law and of the Gofpel . . .143 

*XXXIX. Durandus of Mende. On Sacred Veftments 165 

XL. Patriarch Symeon of ThefTalonica. On Sacred Veftments . . . .168 



APPENDICES. 

A. AfTociations of Colour in Primitive Times . . . . . . . . . 175 

B. PafTages of Early Writers fuppofed to indicate a Levitical Origin for Chriftian Veftments . 186 

C. PafTages from Ancient Authors, illuftrating the Hiftory of the Paenula, Cafula, and Planeta 192 
D- Veftments worn in the Gallican Church ......... 204 

E. PafTages from Early Writers, illuftrating the Hiftory of the Orarium ("Stole") and the 

Papal Pallium ............... 206 

F. The Veftments of the Roman Church .212 

G. The Veftments prefcribed in the Firft Prayer-Book of Edward VI., and in the later 

Books .............. 223 

Description of Plates and Woodcuts .... ...... 234 

Index . . . . . . .. . . . . . . . 249 



AUTHORS AND EDITIONS 

QJJ O TE D OR REFERRED TO IN THIS TREATISE. 

Acta Sanctorum (AA.SS.) The Bollandift Collection. Fol. Antwerp. 
Acta Sanctorum Ordinis Benedicti. 4 voll. Fol. Paris. 1733. 
Alcuinus (Albinus Flaccus). Liber de Divinis Officiis. Apud Hittorpium, q. v. 
Alemannus (Nicolaus). De Lateranenfibus Parietinis. 4to. Romae. 1625. 
Amalarius Metenfis. De Eccleliafticis Officiis. Apud Hittorpium, q. v. 
Ambrofii D. Opera. Bafle. Fol. 1567. 

Ammianus Marcellinus. Rom. Imperatorum Hiftorias. 8vo. Paris. 1 544. 

Anaftafius Bibliothecarius. Apud Moratorium (torn, iii.), q. v. 

Antiquites de TEmpire de Ruffle. 6 voll. Fol. St. Peterlburgh. 

Aringhi Roma Subterranea. 2 voll. Fol. Romae. 1651. 

Artemidori Daldiani Oneirocritica. 8vo. Lutetiae. 1603. 

Affemani (Steph. Evod.) Bibliotheca Medicea. Florentiae. Fol. 1742. 

Auguftini S. (Hipponens. Epi.) Opera. Migne's Edition. 12 voll. 4to. Paris. 1841. 

Baronii* Annales Ecclefiaftici. 12 voll. Fol. Antwerp. 1618. 
Bartolinus (Battolus). De Paenula. Apud Graevium, q. v. 
Balilii S. (Seleuciae Epi.) Opera. 3 voll. 8vo. Paris. 1839. 
Bayfius (Lazarus) De Re Veftiaria. Apud Graevium, q. v. 
Bedae Venerabilis Opera. 12 voll. 8vo. London 1843. 
Belethi Rationale Divinorum Officiorum. Apud Durandum, q. v. 
Bellarmini (Cardinalis) Opera Omnia. 6 voll. Fol. Coloniae. 1620. 
Bellorius (G. P.). Veteres Arcus Auguftorum. Fol. Romae. 1690. 
Bellorius (G. P.). Colonna Traiana. Fol. 1673. 

Bertramni [al Ratramni) Liber de Corpore et Sanguine Domini, London. i2mo. 1688. 

Bock (Dr. Fr.). Gefchichte der liturgifchen Gewander des Mittelalters. 2 voll. 8vo. Bonn. 1866. 

Boiffardus (J. J.). Urbis Romanae Antiquitates. Fol. Frankfurt. 1597. 

Braunius. De Habitu Sacerdotali Hebraeorum. 4to. Amft. 1680. 

Byzantine Architecture. See " Texier." 

Caeleftinus Papa. Apud Labbe Concil. Tom. ii., p. 161 8. 
Caefarii Arelatenfis Vita. Apud Baronium (Tom. vi.), q. v. 
Capitolinus (Julius). Apud Hiftoriae Auguftae Scriptores, q. v. 
Chryfoftomi S. Opera. 12 voll. 4to. Paris. 1 735. 
Ciampini (Joannis) Vetera Monimenta. Romae. 1699. 
f Ciceronis (M. T.) Opera. 2 voll. Fol. Paris. 1539. 
Clementis Alexandrini Opera. Potter. 2 voll. Fol. Oxon. 171 
Codex Theodofianus. Ritter. Lipfiae. Fol. 1 741. 

Cotelerius, J. B. Ecclefiae Graecae Monumenta. 4 voll. 4to. Paris. 1677. 
Councils. See Labbe, Harduin, Raynaldus, Spelman. 



* Sometimes quoted from later editions. 

f Of the ordinary Claflical Authors, to which every Scholar has ready accefs, I have included 
in this Lift thofe only which prefent any difficulty in the verification of References. 



I 2 



Authors and Editions. 



D'Agincourt (Seroux). Hiftoire de l'Art par les Monuments. 6 voll. Fol. Paris. 1823. 
Damianus (Petrus). Apud Migne, q. v. P. C. C. torn. 144. 

De la Bigne (Margarinus). Maxima Bibliotheca Veterum Patrum. 28 voll. Fol. Lugduni. 

Genuae. 1677, 1707. 
De Rofli. Roma Sotterranea. Fol. Roma. 1864. 

Imagines Selectae Deiparae Virginis. Fol. Romae, 1863. 

Didron, A. N. Annates Arche'ologiques. 4to. Paris. 1844, etc » 

Donatus. Apud Wetftenium (Nov. Teft. Graec. 2 voll. Amfterdam. 1752.) 

Ducange. See Dufrefne. 

*Dufrefne, C. (Du Cange) Gloflarium Med. et Inf. Latinitatis. 3 voll. Fol. Paris." 1628. 

Gloflarium Med. et Inf. Graecitatis. Lugdun. 1688. 

Durandi (R. D. G.) Rationale Divinorum Ofliciorum. 4to. Lugduni. 1672. 
Du Sauflay. Panoplia Sacerdotalis. Apud Martigny, q. v. 

Duval (Amaury). Monuments des Arts du Deflin. 4 voll. Fol. Paris. 1829. 

Ennodii (Magni Felicis) Carmina. Apud Sirmondum (torn, i.), q. v. 
Epiphanii (Conftantiae Epifc.) Opera. 2 voll. Fol. Paris. 1622. 
Eufebii Pamphili Hift. Eccles. Libri x. 4 voll. 8vo. Oxon. 1847. 

Ferrandus Diaconus. Apud Thomaflinum, q. v. 

Ferrarius (Octavius) De Re Veftiaria. Apud Graevium, q. v. 

Ferrarius, F. B. De Veterum Acclamationibus. Apud Graevium, q. v. 

Ffoulkes. Manual of Ecclefiaftical Hiftory. Oxford. 1851. 

Chriftendom's Divifions. Part II. 8vo. London. 1867. 

Florovantis (Benedicti) Antiquiores Pontificum Romanorum Denarii. 4to. Romae. 1734. 
Fortunati (Venantii) Carminum, etc. Libri XI. 4to. Mogunt. 1617. 

Garrucci (Raffaelle) Vetri Ornati in Oro. Roma. 1864. 

Gay (Victor). Apud Didron, q. v. 

Gell (Sir W.). Pompeiana. 2 voll. 4to. 1832. 

Genebrardi (Gilbert) Chronographia. Fol. Lugduni. 1609. [There are feveral other Edi- 
tions of the Chronographia, in which the Church Hiftory of Genebrard is omitted, and replaced 
by the fhorter compendium of Arnaldus Pontacus. Of four copies in the Biitifh Mufeum, 
only the one above defcribed contains the paflage referred to in p. lxxxiii., note 0, of this 
Treatife.] 

Germanus Patriarcha Conftantinop. Rerum Ecclefiafticarum Theoria. Apud De La Bigne 
(torn, xiii.), q. v. 

Giefeler. Eccleflaftical Hiftory. Davidfon's Tranflation. Edinburgh. 1848. 
Goar. Euchologion Graecorum. Fol. Paris. 1647. 

Gorius, A. F. Thefaurus Veterum Diptychorum. 3 voll. Fol. Florentiae. 1759. 

Graevii Thefaurus Romanarum Antiquitatum. 12 voll. Fol. Venet. 1732. 

Gregorii D. cogn. Magni Opera. 4 voll. Fol. Paris. 1705. [Sometimes quoted from the 

Edition of 1586. Fol. Paris.] 
Gregorii Papae I. Sacramentorum Liber. Ed. Hugo Menardus. 4to. Paris. 1642. 
Gregorii Nazianzeni Opera. Fol. Paris. 1630. 
Gregorii Turonenfis Opera. Fol. Paris. 1699. 

Harduini Conciliorum Collectio. 12 voll. Fol. Paris. 171 5. 

Hefele, Dr. C. J. Beitrage zur Kirchengefchichte, u. s. w. 2 voll. 8vo. Tubingen. 1864. 
Hefner-Altenek. Trachten des Chriftlichen Mittelalters. 3 voll. 4to. Frankfurt. 1840 — 1854. 
Hegeflppus apud Hieronymum, q. v. 

Hemans, C. J. Ancient Chriftianity and Sacred Art. i2mo. London and Florence. 1866. 
Herodiani Hiftoriarum Libri Sex. Aldus. 1523. 
Hieronymi, S. Eufebii, Opera. 4 voll. Fol. Paris. 1693. 
Hiftoire Litte'raire de la France. 22 voll. 4to. Paris. 1733 — 52. 



Authors and Editions. 



*3 



Hiftoriae Auguftae Sciiptores. Fol. Hanovix. i6ir. 

Hittorpius de Divinis Catholics: Ecclefiae Officiis. Fol. Colonia?. 1568. 

Honorii Auguftodunenfis Opera. Biblioth. Mag. vet. Patrum. Tom xx. 

Hook (Dr. W. F.). Lives of the Archbifhops of Canterbury. 8vo. London. )86o. 

Hugo de S. Victore. A pud Migne P. C. C. torn. 175—177. 

Innocentii III. Pont. Max. Opera. Fol. Coloniae. 1552. 

Joannis Damafceni Liber De Haerefibus, apud Cotelerium, q. v. 

Joannes Diaconus. [D. Gregorii Vita, etc.] Apud Gregorii Magni Opp., q.v. 

Joannes Ravennas apud Gregorii Magni Opera, q.v. 

Jofephi (Flavii) Opera. 2 voll. Fol. Oxon. 1720. 

Ivo, St. De Rebus Ecclefiafticis Sermones. Apud Hittorpium, q. v. 

King, Dr. J. G. Rites and Ceremonies of the Greek Church in Rufiia. 410. London. 1772. 

Kirchen Ordnung zu Brandenburg, u. s. w. See Note 458. 

Knight (Gaily). Ecclefiaftical Architecture of Italy. Fol. London. 1842. 

Knox (Alex.), Remains of. 4 voll. 8vo. London. 1837. 

Kreutz (Johann). La Bafilica di San Marco. Fol. Venice. 1843. 

Labbe. Concilia Sacrofancta. 16 voll. Fol. Paris. 1671. 
Lampridius (^Elius) apud Hiftoriae Augufhe Scriptores, q. v. 
Louandre et Mauge. Les Arts Somptueux. 4to. Paris. 1852 — 58. 
Lucili Satirarum quae fuperfunt. Ed. F. J. Doufa. Lugduni. 1597. 
Luitprandi Epi. Hiftoria. Muratori. R. S. S. Tom. ii. 
Legatio. Apud Pertz Mon. Germ. Hire. 

Mabillon. Mufeum Italicum. 2 voll. 4to. Paris. 1689. 

Manfi. SacWancta Concilia. 29 voll. Fol. Venet. et Lucae. 1728 — 1752. 

Marriott, W. B. Eirenica. 8vo. London. 1 86 5. 

Martene (Edmund). De Antiquis Ecclefiae Ritibus. 4 voll. Fol. Venet. 1788. 

Thefaurus Novus Anecdotorum. 5 voll. Fol. Paris. 1717. 

Martigny. Dictionnaire des Antiquite's Chre'tiennes. 8vo. Paris. 1865. 
Martini (Epi. Bracarens.) Capitula. Apud Labbe (q.v.) Tom. v. p. 912. 
Menardus (Hugo). D. Gregorii Papae Sacramentorum Liber. 4to. Paris. 1642. 
Menologium Graecorum. Urbini. 1727. 3 voll. Fol. 1727. 

Migne. Patrologias Curfus Completus. Series Latina. 221 voll. 410. Paris. 1844 — 64. 

Millin. Voyage en Italie, Apud Martigny, q. v. 

Mommfen (Theodor). The Hiftory of Rome. London. 1864. 

Monete dei Romani Pontefici, ecc. Domenico Promis. Torino. 1858. 

Montfaucon. L'Antiquite Explique'e. 15 voll. Fol. Paris. 1719 — 1724. 

Muratorius, L. A. Rerum Italicarum Scriptores. 28 voll. Fol. Mediolani. 1723 — 51. 

Nicephori Callixti Hiftoria Ecclefiaftica. 2 voll. Fol. Paris. 1630. 
Nicolai, PP. 1. Refponfa ad Bulgaros. Apud Labbe. Tom. viii. 

Ordines Romani. Apud Mabillon (Mufeum Italicum), q. v. 

Paley (F. A.). FaftiofOvid. 8vo. London. 1854. 

Palmer (Rev. W.). Differtation on Primitive Liturgies, prefixed to Antiquities of the Englifh Ritual. 

2 voll. Svo. Oxford. 1832. 
Ferret. Catacombes de Rome. 6 voll. Fol. Paris. 1851, etc. 

Pertz (G. H.). Monumenta Germanise Hiftorica. 18 voll. Fol. Hanovise. 1826— 1863. 
Philonis Judaei Opera. Fol. Paris. 1640. 
Photii Bibliotheca. Fol. Rothomag. 1653. 

Piftolefe (Erafmo). II Vaticano Illuftrato. 6 voll. Fol, Roma. 1829. 
Plutarchi Chseronenfis Opufcula. H. Stephanus. 1572. 



Authors and Editions. 



Pollux (Julius). Onomafticon. 2 voll. Fol. Amfterd. 1706. 

Polycrates, Bp. of Ephefus. Apud Eufebium, q. v. 

Procopii Hiftoriarum Libri viii. 2 voll. Fol. Paris, 1662. 

Promis Domenico (Memoria di). See " Monete." 

Prudenti Clementis Opera. Paris, mdclxxxvii. 

Pugin. Gloflary of Ecclefiaftical Ornament. Fol. London. 1846. 

Rabanus Maurus. De Inftit. Clericorum. Apud Hittorpium, q. v. 
Radberti (Pafchafii) Opera. Fol. Paris. 16 18. 

Ramboux (J. A.). Beitrage zur Kunftgefchichte des Mittelalters. Fol. Kb'ln. i860. 
Raynaldi Annales Ecclefiaftici (Continuatio Baronii). 8 voll. Fol. Colon. Agrip. 1693. 
Raynaudus (Theophilus). De Pileo. Apud Graevium, q. v. 

Regino (Abbas Prumienfis). De Difciplina Ecclefhftica. Migne P. C. C. Tom. 132. 

Renaudot. Liturgiarum Orientalium Collectio. 2 voll. 4to. Paris. 171 6. 

Riculfus Eps. Apud Migne P. C. C. Tom. 132. 

Rock, Dr. Church of our Fathers. 3 vols. 8vo. London. 1849. 

Rubenius (Albertus). De Re Veftiaria. Apud Graevium, q. v. 

Salviani etVincenth Lirinenfis Opera. Ed. Baluzius. Paris. 8vo. 1669. 

Salzenberg. Altchriftliche Baudenkmale von Conftantinopel. Fol. Berlin. 1854. 

Senecae (L. Annaei) Opera. Coloniae. 1614. 

Sirmondi (Jacobi) Opera Varia. Tom. v. Fol. Paris. 1696. 

Spartianus. Apud Hiftoriae Auguftae Scriptores, q. v. 

Spelman. Concilia, Decreta. etc. Fol. London. 1639. 

Stephani Tornacenfis Epiftolae. Apud Migne P. C. L. Tom. 212. 

Strutt. Manners and Cuftoms, etc. 2 vols. 4to. London. 1775. 

Suetonii. De XII Caefaribus Libri VIII. J. Cafaubon. Fol. Paris. i6to. 

Symeon (Archbifhop of ThefTalonica). Fol. Jaihi. 1683. 

Tertulliani (Q^S. F.) Opera. Semler. 5 voll. 8vo. Magdeburg. 1773. 

Texier and Pullan. Byzantine Architecture. Fol. London. 1864. 

Theodoreti Epi. Cyri Opera. 5 voll. 8vo. Halae. 1771. 

Theodulfi Epi. Apud Sirmondum (Tom. ii.), q. v. 

Thomaffini Vetus et Nova Ecclefiae Difciplina. Mogont. 4to. 1787. 

Trebellius Pollio. Apud Hiftoriae Auguftae Scriptores, q. v. 

Valentini (Agoftino). Bafilica Vaticana Illuftrata. 6 voll. Fol. Roma. 1845. 
Vopifcus (Flavius). Apud Hiftoriae Auguftae Scriptores, q. v. 

Walafrid Strabo De Rebus Ecclefiafticis. Apud Hittorpium, q. v. 

Weifs, H. Koftiimkunde. Tracht und Gerath in Mittelalter. Stuttgart. 1864. 

: Tracht u. s. vv. des Alterthums II. Abtheil. Stuttgart, i860. 

Weftwood, J. O. Miniatures and Ornaments of Anglo-Saxon and Irifh Manufcriprs. Fol. 

London (Quaritch). 1868. 
Wyatt, M. D. Notices of Sculptures in Ivory. London. 1856. 



THE ORIGIN AND 
GRADUAL DEVELOPMENT OF 
ECCLESIASTICAL DRESS. 



INTRODUCTION. 

Chapter I. 

The queftion, what veftments are to be regarded as proper to 
offices of holy miniftry in Chrift's Church, is one that of late 
has been keenly debated, and is frill for various reafons exciting 
confiderable intereft. 

There are thofe who believe that the dreis of Chriftian 
miniftry was from the firft, under Divine guidance, and, by 
Apoftolic authority, modelled, in detail, upon the drefs of 
the Aaronic priefthood. But, after all that has been written 
in difproof of this opinion of late years, efpecially by 
learned Roman Catholic writers, whofe bias would naturally 
incline them to its fupport, this belief muft be regarded as 
an opinion due to doctrinal prepofieffions on the part of the 
few who ftill maintain it, rather than as one which admits of 
ferious fupport upon hiftorical grounds. 

On the other hand, it may be faid with truth, that there were 
features of analogy between the two types of drefs, although 
the points of difference were in primitive times far more 
ftrongly marked than the points of refemblance. 

Among thofe " who have examined the queftion upon 



ex, See, for example, the concife ftate- 
ment of Jacobus Sirmondus quoted in 
the fecond part of this volume (p. 47). 



Nearly the fame conclulions are main- 
tained by Dr. Hefele in his elTay on 
the " Liturgical Veftments " [Beitrage 



ii 



Opinions as to Primitive Veftments. 



purely antiquarian or hiftoricai evidence, the more general 
opinion is fuch as this : — That in the Apoftolic age there 
was no erTential difference between the drefs worn by 
Chriftians in ordinary life, and that worn by bifhops, priefts, 
or other clerics, when engaged in offices of holy miniftration. 
But that after the lapfe of three or four centuries the 
drefs of ordinary life became changed, while that worn in 
eccleftaftical offices remained in form unchanged, though 
ever more and more richly decorated. That from thefe 
caufes a marked diftinction was gradually brought about 
between the drefs of the clergy and that of the laity (to fay 
nothing of the monaftic orders who were diftinguifhed from 
them both) ; that, as time went on, the ordinary drefs of 
the clergy themfelves came to be diftinguifhed, in form, in 
colour, and in name, from that in which they miniftered ; 
while at length yet a further diftinction was introduced as 
between the drefs of the more ordinary miniftrations, and the 
more fplendid Veftments referved for the higheft Offices of 
all, and for occaflons of fpecial folemnity. 

There is much in this fecond ftatement which is undoubt- 
edly true. But the evidence to be alleged in the following 
treatife will mow, that important modifications of that ftate- 
ment, and additions to it, muft be made, if we with to convey 
an exact idea of what was the Primitive and Apoftolic type of 
miniftering drefs, and what the fucceffive ftages of its gradual 
development. The moft important of thefe modifications and 
additions of which I fpeak, it may be well, before proceeding 
further, briefly here to indicate. 

zur Kirchengefchichte &c, von Dr. C. this refemblance was brought about by 
J. Hefele, Tubingen, 1864.] Even changes firfi: made after the clofe of 
Dr. Bock, who with great erudition the eighth century. "Gefchichte der 
and much ingenuity, ttaces out re- liturgifchen Gewander des Mittelalters, 
femblances between the Roman veft- Band i. cap. vi. p. 413.] Compare 
ments now in uje and thofe of the ; Thomamnus, Vet us et nova Ecclejite 
Levitical priefthood, is conllrained Difciplina. Part i. Lib. ii. cap. xliii. 
by the force of facts to admit that | 299. 



Opinions as to Primitive Veftments. iii 

Dividing the hiftory of the Church, for the purpofes 
of this inquiry, into three periods, we may regard the firft, 
or Primitive Period, as extending to the clofe of the four lirft 
centuries. The fecond, or Tranfition Period, as of four hun- 
dred years more, to the clofe of the eighth century. The 
third period may be confidered as extending to the prefent 
time, but as fubdivided, in refpecl of the churches of the Weft, 
by the age of the Reformation. 



The First, or Primitive Period. 

In the Primitive Period, of about 400 years, the drefs 
of Chriftian miniftry was in form, in fhape, in diftindtive 
name, identical with the drefs worn by perfons of condition, 
on occafions of joyous feftival, or folemn ceremonial. And 
this was a drefs which in fuch wife differed from the Habit 
of every -day life, and of ordinary wear, that it was marked 
out plainly in the eyes of all as a garb proper to occafions of 
religious worfhip, and of folemn affembly in the Prefence of 
God. 

In the centuries that have elapfed fince the clofe of that 
firft Period, modifications of the Primitive type, and additions 
to it, have been made from time to time. Thefe modifications 
and additions have varied in degree, and in kind, in various 
branches of the Church. And when traced (as they admit of 
being traced) to their caufes, they are found to reflect faithfully 
important changes through which fuch churches have pafTed, 
either inwardly, by reafon of innovations upon Primitive 
Doclrine, or outwardly through viciflitudes of political pofition. 
For a finking example of what is here afTerted, we may do 
well to confine our attention for the prefent to the Churches 
of the Weft, as being thofe in which we ourfelves have chief 



\ 



iv Opinions as to Primitive Veftments. 

concern, and as affording ampler materials for inveftigation 
than do the Eaftern Churches. 



The Second, or Primitive Period. 

Paffing on then to the Second Period (from circ, 400 to 
800 a.d.) the facts which come before us are thefe. When 
in the fifth century overwhelming tides of invafion from the 
North fwept in fucceffion over the face of Southern Europe, 
the purity of the old Latin fpeech, and the dignity of the 
old Roman garb, became, for the firft time, distinctive marks 
to which the inheritors of the older civilifation of Rome 
clung with affection, as feparating them, even in outward 
femblance, from the revolutionary barbarifm about them. And, 
accordingly, after this older coftume had difappeared from 
common ufe, it was ftill preferved in the ftate dreffes of 
Roman official dignitaries, and in the veftments which alone 
were confidered feemly for fuch as miniftered in the various 
offices of the Church. During this period of tranfition, 
the flight but fignificant distinctions, both of drefs and Infignia, 
which from very early times had been employed in the Church, 
were not unfrequently the fubjects of fpecial regulation, and 
were modified and added to by degrees. 

The Third Period. 

Paffing now to the Third Period, we Shall find that in the 
fudden but very brief revival of learning and of art which marks 
the age of Charlemagne, the peculiarities of ecclefiaftical drefs 
began to attract the fpecial attention of the more learned 
ecclefiaftics of the time. Certain points of analogy between the 
older veftments of the Levitical priefthood and the miniftering 



Opinions as to Primitive Veftments. 



v 



drefs of the Church, had been made the fubject of occasional 
allufion even in earlier writers. But now for the nrft time 
was the attempt made to trace out in detail a correfpondence 
between the f eight veftments ' of the Jewifh high-prieft, and 
thofe of Chriftian miniftry. The idea once embraced took 
ftrong hold upon the mind of churchmen. And as, in the 
ninth century, the points of difference between the two types 
of drefs were, to fay the leaft, quite as evident, as the marks of 
refemblance, changes and additions were rapidly made with a 
view to affimilating, as far as might be, the Chriftian to 
the older Levitical type. So that, if we take the eleventh or 
twelfth century as the period for comparifon, inftead of the 
age of the Apoftles, the theory of an analogy in detail between 
the Levitical and the Chriftian veftments admits of being 
maintained with great plaufibility. 

The type of drefs which was thus at length eftablilhed 
has been maintained in the Roman Church, with very flight 
modifications only, to the prefent time. But when, after the 
revival of ancient learning, the Church of England reformed 
her faith and her difcipline, upon the authority of Holy 
Scripture and the model of the Primitive Church, confiderable 
changes were made among ourfelves in that Mediaeval and 
Roman type of drefs. And the refult has been that the cuf- 
tomary miniftering drefs of the Englifh clergy during the laft 
three hundred years, has been in colour and general appearance, 
though not in name, all but exactly identical with that which 
we find aftigned to the Apoftles in the earlieil monuments of 
Chriftehdom, and which, upon fimilar evidence, we fhall find 
reafon to conclude was, in point of fact, the drefs of Chriftian 
miniftry in the primitive ages of the Church. 

Such is, in general terms, the refult to which the monu- 
ments of fucceffive centuries, and the teftimony of fucceffive 
writers, feem to point. And now, as a nrft ftep towards efta- 
blifhing by direct evidence the various ftatements above made, 



VI 



Opinions as to Primitive Veftments. 



it will be well to remind ourfelves what was the prevailing 
type of drefs, and what the nature of official Infignia^ in that 
firft age of Chriftianity with which our inquiry begins. 

But this opens up a fomewhat wide fubjecl, to which it 
will be well to devote a feparate chapter. 



vu 



CHAPTER II. 

Civil Dress in the First Century. 

With a view to the queftion now before us, it is important to 
obferve that the drefs of ordinary life, in the firft ^ century 
of our era, was in all efTential refpects the fame y in Syria, in 
Afia Minor, in Greece, and in Rome. 

Nor have we far to feek in order to determine what this 
was. In the various monuments of ancient art in which 
reprefentations of civil drefs have been preferved to us, we find 



/3 I fpeak here of the firft century, 
became it is then that in fome way or 
other the queftion of a drefs proper to 
offices of Chriftian miniftry muft firft 
have been practically determined. But 
what is ftated above of the firft cen- 
tury will apply to the firft four hun- 
dred years of the Chriftian era. 
Throughout that time there were 
changes of fafhion at Rome as between 
Toga and Pallium, and Paenula and Cara- 
calla, and the like, but the general cha- 
rafleriftics of the drefs above defcribed 
remained but little changed. 

y The following pafiage will ferve 
to fuggeft the true caufe of the general 
refemblance here noticed. " Greece and 
Rome may be regarded as the medium 
through which, in the defigns of Pro- 
vidence, a flood of Eaftern civilifation 
was deftined to overfpread the other- 



wife barbarous Weft . . . The in- 
fluence of Rome . . . has never 
yet ceafed, though the ejfentially Eaftern 
characleriftics of Pelafgic Rome have 
long fmce pafled aw r ay. In truth, it is 
not eafy to contemplate, even in ima- 
gination, a people walking about in 
fandals and white blankets, living in 
houfes which retained, amidft all their 
incomparable fplendour and luxury, 
the primitive Eaftern arrangement of 
a central fireplace and a hole in the 
roof above it ; reclining, like Turks 
or Arabs, on cufhions at their meals ; 
burning their dead like Hindus, and 
with all the idol acceflbries both in 
their homes and their temples (to fay 
nothing of the inpure rites), which 
ftill mark the pantheifm of the un- 
changing Eaft." — Preface to Paleys 
Fafti, p. xiv. 



Vlll 



Civil Drefs in the Fir ft Century. 



on examination two prevailing types, the characteristics of 
which can be recognifed at a glance. They may be defcribed 
refpectively as the drefs of active exertion, and the drefs of 
dignified leifure, of feftivity, or of folemn ftate. And of thefe 
two leading types two articles of drefs are reflectively char- 
acterise. The %kcov, or tunica, the chetoneth of Holy Scrip- 
ture, is the drefs of activity. That fame yjrcoy, or tunic, with 
the addition of fome full and flowing fupervefture, is the drefs of 
dignity or of folemn ftate. 

Of thefe two main conftituents of ancient drefs, common to 
both men and women, the Tunic was fitted fomewhat clofely to 
the body, and, when need required, was girt up fo as to leave 
the lower limbs more or lefs free. It admitted, accordingly, 
of but little variety in fhape, though it did admit, of courfe, 
of variety in material and in texture. And becaufe of this 
fimplicity the names by which it was known vary comparatively 
little. But there was a longer form of the tunic fuited for 
occafions of ftate, known as the yjrojv Tro^^g, tunica talaris, 
that is, cc reaching to the feet," or cf to the ankles," as well as 
the fhorter tunic commonly worn. 

The fupervefture, on the other hand, the prevailing form 
of which was that of a large blanket, or of a Highland plaid, 
admitted, as does fuch a plaid now, of the greateft variety in 
arrangement, — admitted too of every degree of fplendour in 
refpect of material, texture, and ornamentation. And to this 
portion of ancient drefs we find, accordingly, a great variety 
of names afTigned, indicative, many of them, of fpecial modi- 
fications of the general type. Now a fupervefture of this 
kind, full and flowing, was in the nature of things unfuited to 
energetic action, and even incompatible^ with it. It was, 



£ Hence the frequent alluiions in 
ancient authors to the throwing off of 
the outer garment (Ipcinov) when active 



exertion was required. Horn. II. B. 
183, is the earlieft inftance. Compare 
note 128, p. 73. (Part ii.) 



Civil Drefs in the Fir ft Century. 



ix 



therefore, afibciated in men's minds either with the peaceful * 
occupations of rulers, ftatefmen, and councillors, or with thofe 
more folemn occafions of feftivity or of worfhip, when, in the 
prefence of the father of their houfe or of the chief of their 
tribe, or of God, at once their Father and their King, men 
gathered together in folemn affembly, and with a natural in- 
ftincT: of propriety put on their more beautiful apparel. 
Better illuftrations of thefe two types of drefs cannot be found 
than in two reprefentations of our Lord which are of frequent 
occurrence in the early Catacombs. When He is reprefented 
(fee Plate XIII.) as " The Good Shepherd," the figure (of 
claflical origin, and nearly refembling the c E^a% %gto<pogog of 
Calamis) is that of an actual fhepherd, clad in the yjroov only, 
and that girt up, and reaching barely to the knee. But when 
He is reprefented, not allegorically but directly, as fitting in 
the midft of His difciples or of the Jewifh doctors, £ as giving 
food, which He Himfelf had blefied, to the feeding of great 
multitudes," as bleffing young children/ or raifing dead La- 
zarus to life ; ' in all thefe cafes alike both our Lord Himfelf 
and the Twelve (when they, too, are reprefented) are clad in 
what men then deemed a drefs appropriate to all fuch occafions, 



g This accounts for the idiomatic 
ufe of the word toga ; as in the cedant 
arma togte of Cicero, or in the words 
preferved by S. Ifidore of Seville 
(Etym. lib. xix.) as addreffed to 
Roman citizens by the Senate, " De- 
pojitis togis, ^uirites, ite ad fagaP 
[The fagum being a fhort military 
cloak.] Herein, too, note the preg- 
nant implication of the doling epithet 
in the well-known line, — 

"Romanos rerum dominos gentemque to- 
gatam j " 

" Lords of the world, a nation clad in 
garb of peaceful rule." 

£ See Plates XIV. and XV. The 



firft of the two has by fome antiquaries 
been interpreted as reprefenting our 
Lord among the Jewifh doctors. Com- 
pare Plate XIL 

n This fubjeft, fuggeftive of the 
deeper truths which underlie the mi- 
racle of the loaves, and which are dwelt 
upon by our Lord Himfelf in His fub- 
fequent difcourfe (John, chap, vi.), is 
one of very frequent occurrence in the 
earlier frefcoes of the Roman Cata- 
combs. See Aringhi, R. S. torn. ii. pp. 
59, 91, 95, 101, 249, 269, 333, &c, 

& See Plate XI. 

; Aringhi, R. S. torn. ii. pp. 87, 
123, 183, 205, 269, &c. 

b 



x Civil Drefs in the Fir ft Century. 

viz. in a full and flowing fuper-veftment worn over the yjrav, 
or tunic already fpoken of. 

Long Garments when Worn. 

This diftinction between the long, full, and ftately robes 
of which I have laft fpoken, and the fhorter, clofer, and 
more convenient drefs of active life, is one which meets us 
again and again both in the literature of antiquity, and in 
early monuments of art. It is one, too, which it is fpe- 
cially necefTary to bear in mind in reference to the queftions 
on which we are now engaged. And with a view to thefe the 
following points mould fpecially be noticed. 

The wearing of long garments by men } except for fpecial 
reafons and on exceptional occafions, was, as is well known, 
regarded as a proof of effeminacy.* 

But, on the other hand, on occafions of ftately ceremony, 
— efpecially of religious ceremony, — this wearing of long 
garments (ro KohriPotpogziv in Greek phrafe) was regarded* as 
a natural and appropriate mode of marking the ceflation from 
laborious exertion proper to occafions of folemnity. Hence 



x. In the Eaft, the tunic was as a 
rule worn longer than by the Romans. 
But even there the fame feeling may be 
traced. Thus Clement of Alexandria, 
referring to Homer's well-known epithet 
for the Ionian people, fays, ovs 'O^^og 
ixQyiXvvav \Xy,i7i7Ci%hov(; x,e&Xt7 [Pcedag. 
ii. p. 233). Compare p. 238 : ro 
o~V£iiv rug io-Dqrag stt ciK^ovg xccdaig 
rovg 7ro^oig x.opi^v\ ciXx^oviKov, \p71rohodv 
ry znqyitoe. rov m^tTroiriiv yivopwov. 
For the Weft, St. Auguljine's authority 
may fuffice {De Doct. Cbrift. lib. iii.). 
He fays, Tatar a ac manic at as tunicas ha- 
bere olim apud Romanes opprobrium. 
Compare Cicero's reproach againft the 



companions of Catiline as being con- 
fpicuous manicatis ac talaribus tunicis y 
velis amiclos non togis. 

A As to the length of the tunic, the 
following is the locus clajjicus commonly 
referred to. Quintilian, De Or. lib. 
xi., Cui lati clavi jus non erit, ita cin- 
gqtur, ut tunica prioribus oris infra 
genua paulum, pofierioribus ad medios 
pop lit 'es ufque proveniant. Nam infra 
mulierum eft, fupra centurionum. In 
other words, women wear a tunic 
reaching to the feet {talaris) ; foldiers, 
a fhort tunic, girt up above the knee ; 
the orator, in his forenlic habit, is to 
obferve a medium between the two. . 



Civil Drefs in the Fir ft Century. 



XI 



their ufe in representations alike of the laft farewell fpoken 
by a father over his daughter's grave (PL I.), by an emperor 
preflding at a facriflce (Plate III.), by a bridegroom (Plate V. 
bis), pledging troth to his bride. 

And in all the monuments of art bearing upon this 
matter it will be found that a long tunic is almoft invariably 
worn whenever any fuperveftment of irate, or official dignity," 
is worn above it. 



Change in the Use of the Toga. 

A further point of importance to the underftanding of 
our prefent fubjedl is this, that the older ufage of the toga 
had ceafed, and a new etiquette with regard to it had become 



p Hence explain Artemidorus, On- 
eirocritica, ii. 3 (p. 886), h reels 

ItfgT««V KOit TTOiVViyVgHT-lV OVTi 7T6lKiXVj 
OVTi yWC&lKilCt fiXol7TTil TIVZ SCT^J. Al"- 

temidorus, who will be often quoted 
upon the fubject now before us, was 
a native of Afia Minor, a Greek by 
birth and education, a Roman by do- 
micile, and a witnefs therefore who 
combines the traditions both of Greece 
and Rome. He practifed as a phy- 
fician at Rome early in the fecond 
century. The Oneirocritica is a trea- 
tife (as the title implies) on the inter- 
pretation of dreams, and abounds with 
curious details as to the drefs and cof- 
tume of that age. 

v The only exception is in military 
drefs, and that for obvious reafons. 
And becaufe in military drefs, there- 
fore alfo in the drefs of emperors y the 
original idea of the imperator being 
that of the firft citizen of the republic 
in his character of commander of the 



Roman armies. When appearing in 
that character he wears a lhort military 
cloak fo arranged, generally, as to leave 
the right, or /word ar?n, wholly free 
from wrift to moulder. But when he 
appears as Pontifex Maximus (as often 
on coins), and engaged in facriflce, or 
as Princeps Senatus, he wears the full 
and flowing veftments, Toga and 
Tunica talaris, which were regarded as 
proper to religious ceremonial and to 
the {lately dignity of a citizen prince — 
rerum dominus, gentifque togatce, to 
paraphrafe Auguftus' own quotation. 
Hence explain Lampridius in Alex- 
Severo : Accepit pnetextam (h. e. togam 
prastextam) etiam turn cu?n Jacra face- 
ret, fed loco Pontifcis Maximi,non I?npe- 
ratoris. For the two types of imperial 
drefs compare the two principal figures 
in Plates III. and IV., and fee the fame 
diftincldons illuftrated in the various 
figures on the diptych of St. Paul form- 
ing the frontifpiece to this volume. 



xii Civil Drefs in the Fir ft Century. 

eftablifhed, before the introduction of Chriftianity into Rome. 
Under the republican regime, the free citizen, who as fuch 
had a right to mare, and commonly did fhare, in the mofl 
exalted functions of government in a municipality which gave 
law to the cc world," would never appear in Forum, in Senate 
(if fuch his rank), or in aiTembly of the people, without the 
characterise drefs (note g, p. ix), which marked him out as 
one of the cc mafters of the world." But when, after the 
eftablifhment of the empire, the whole powers of government 
at home and abroad came to be concentrated in the hands of 
one man, and of his nominees, the general ufe of the toga 
was at once abandoned ; and the far more convenient^ 
fuper-veftments, the lacerna, 0 or the pallium,* fubftituted for 
it. Auguftus attempted, but in vain, to refift an innovation 



| Tertullian (De Palho, p. 214) 
alludes to the many inconveniences in- 
volved in the ufe of the Toga.- " Quid 
te prius in toga fentias, indutum anne 
onuftum ? Habere veftem, an baju- 
lare ? Si negabis, do mum confequar ; 
videbo quid ftatim a limine properes. 
Nullius profe&o alterius indumenti de- 
pofitio quam [i.e. magis quam] togae 
gratulatur." 

0 The Lacerna (^Aei^v^, ^tocv^v^g, or 
l$scrr£tg) was originally regarded as a 
garment proper to foldiers, and was 
confidered therefore wholly unfeemly 
in republican times within the walls 
of Rome. But under the empire it 
came into general ufe even in the city. 
Martial alludes to it as worn by fpec- 
tators at the games. Epig. iv. 2, quoted 
in Appendix A. 

7r The word Pallium has a great 
variety of meanings (note 125) both 
in claffical and in ecclefiaftical Latin 
(notes 127, 129, 157, 195, 227) 
At Rome in the firft century the word 
when fpecifically ufed ferved to defig- 



nate the characteriflic Greek drefs (the 
ipccriov) in contradiftin&ion from the 
toga, the national drefs of Latium. 
The pallium varied in fize (as did the 
toga) according to the wealth and dig- 
nity of the wearer, and the occafion 
of greater or lefs ceremony on which 
it was worn. But there was one 
marked diftin&ion between it and the 
toga, that the former was (when opened 
out) either fquare or oblong ; the 
latter either circular or oval. [This 
muft be faid with fome referve, ut in 
re adhuc fub judice.] The following 
palfages will illuftrate what has been 
faid. Suetonius in Augufio, cap. 98 : 
" Ceteros continuos dies, inter varia 
munufcula, togas infuper ac pallia dif- 
tribuit, lege propofita {i.e. making it a 
condition), ut Romani Greeco, Graeci 
Romano habitu uterentur." Valerius 
Maximus, lib. ii. cap. 2, fpeaking of 
the Romans when in Greece perfifting 
in ufmg Latin in the law courts : 
" Nulla non in re pallium togas fubjici 
debcre arbitrabantur." See Plate V.bis.. 



Civil Drefs in the Firji Century, xiii 

which was due not to any mere caprice of fafhion, but to the 
complete change in the flatus of Roman citizens brought about 
by Auguftus himfelf. But what was in his own power he 
did, aided as he was by thofe traditionary aflbciations which 
connected the toga in Roman minds with the whole courfe 
of their hiftory even from earlieft times. It was frill thought 
of as the diftindtively Roman drefs, '« in contraft with the Greek 
pallium (jpdnov) ; it was ftill regarded as the proper drefs for 
ceremonial ufe on all occafions of ftate, of focial or religious 
celebration. Thus it was contrary to etiquette to dine with 
the emperor a except in a toga. Advocates T were ftill re- 
quired to wear it ; and Clients, v at lead on important occa- 
sions, in attendance upon their Patrons. 



^ Suetonius, fpeaking of Auguftus : 
Vifa quondam pullatorum (the ordinary 
lacerna was of a dark colour) turba, de- 
dit negotium JEdilibus ne quern pateren- 
tur in Foro aut in Curia nijt pojitis la- 
cernis togatum confiftere. It was on 
the like occalion that he is reprefented 
as quoting, with indignation, the well- 
known line of Virgil, commented on 
in note 2, p. ix. 

cr Spartianus in Severe " Habuit 
etiam aliud omen imperii, cum rogatus 
ad ccenam Imperatoriam palliatus ve- 
niffet, qui tog at us venire debuijfet, to- 
gam praelidiariam ipfius Imperatoris 
accepit." 

r To this probably refers Juvenal, 
Sat. viii. 

" Veniet de plebe togata 
Qui juris nodos et legum aenigmata folvat." 

And fo Ovid, Remed. Amor. 150. 

" Da vacuae menti, quo tenearur, opus. 
Sunt fora, funt leges, flint, quos tuearis, 
amici. 



Vade per urbanae fplendida [al. Candida] 
caftra togae." 

On this paffage I may note in pafhng 
that fplendida, which is probably the 
true reading, would convey to a Ro- 
man ear nearly the fame meaning as 
Candida, which, as a various reading, 
is probably a glofs upon the former 
word. Compare Seneca, Epift. v. 
" Non fplendeat toga ; ne fordeat qui- 
dem." And for candidus, equivalent 
to XapTreoq, fee note 19. 

y Hence the phrafe, opera togata, 
ufed of " full-drefs " ceremonial in 
general, and more particularly of the 
ceremonious attendance upon perfons 
high in office or in ftation. Hence 
explain Martial, Lib. iii. Ep. 46. 

" Exigis a nobis operam fine fine togatam 5 
Non eo, libertum fed tibi mitto meum." 

And, again, Lib. ix. Ep. 101 : 

"Denariis tribus invitas, et mane togatum 
Obfervare jubes atria, Baffe, tua ; 
Deinde haerere tuo lateri, praecedere fellam, 
Ad vetulas tecum plus minus ire decern." 



xiv 



Civil Drefs in the Fir ft Century. 



The Toga as a Garment of Religion. 

But for our prefent purpofe it is of fpecial importance 
to note the ufe of the toga on occaflons which were more 
particularly of a religious character. It was worn (but then 
black, or at leaft of dark colour) at funerals by mourners ; 
while in a white toga were the dead themfelves carried out 
to burial. It was worn by thofe who took part in public 
facriflces, * as in the earlier times it had ever been. To this 
ufe of the toga Martial alludes when in writing to a friend 
(iv. Ep. lxv.) he congratulates him on the eafy life he leads ; 
and on this among other things, that living away from Rome, 
as he does, in a country town, he has not to take his toga out 
more than once or twice a month on cc temple days," fo to fay. 

" Egifti vitam Temper, Line, municipalem, 
Qua nihil in vita dulcius elTe poteft. 
Idibus, et raris togula eft excuffa Kalendis." 

And a fimilar ufage of the toga is alluded to by Tertullian 
(De Cor. Mil. p. 358). He is fpeaking of a particular kind 
of Corona (or chaplet, note 54, p. 32) known as CorGna He- 
trufca. Hoc vocabulum, he writes, eft coronarum, quas gemmis, 
et foliis ex auro quercinis, ob Jovem infignes, ad deducendas 
then/as cum palmatis togis Jumunt. 

Summary. 

Paftages to a fimilar effect might be multiplied if need 
were. But enough has been faid to determine the two points 
which it is of chief importance to my prefent purpofe to make 
clear. Firft, that the ufe of long, full, and flowing gar- 



(p See, for example, the figure of the Emperor prefiding at a facrifice 
in Plate Til . And fee note » above. 



Civil Drefs in ihe Fir ft Century. xv 

ments, was regarded in the Roman world generally, in the 
firft century, as fpecially appropriate to all ceremonial occa- 
fions, whether civil or religious. And, fecondly, that at Rome 
the toga had ceafed to be worn as a garb of ordinary life, 
but was retained as the habit of ceremony, both civil and 
religious. 

I need only add that where Greek drefs prevailed, the 
pallium (tyAriov), in its fuller and more dignified form, 
occupied the fame place relatively, as a drefs of ceremonial, 
as did the toga in Rome itfelf, and in thofe parts of the 
Roman world which adhered to Roman ufage. 



xv: 



CHAPTER III. 

§ i. Associations of Colour in the First Four Centuries. 

Enough has been faid in the laft chapter on the fubjecl of 
Drefs in general to allow of our proceeding now to a further 
queftion, that of the Colour, which, in the primitive age, 
was thought appropriate to the Drefs of Christian Miniftry. 

The earlieft monuments bearing upon this queftion, 
whether in literature, or in early Chriftian art, point to the 
co:iclufion that that Drefs was white. 

And before we proceed to any more detailed examination 
of thofe monuments, it will be well to take note of the ideas 
which prevailed in the ancient world upon this fubje6l of 
Colour, and of the caufes to which that feeling may be 
traced. 

In this place I mail do little more than ftate the general 
refults to which the language of antiquity points ; referving 
to an Appendix* the more detailed flatement of the evidence 
bearing upon this queftion. 

§ 2. Associations of Colour in Classical Writers. 

And, firft, a few words as to the feeling of the ancient 
world generally upon this matter of Colour, apart from, and 
antecedent to, any exclufively Christian influences. 



% See Appendix A. 



AJJociations of Colour in Claffical Writers. xvii 

Black and fombre ^ colours, bright and gaudy colours, 
and laftly, white, thefe are the three main divifions with 
which we have to deal. And each of thefe had, in the minds 
of men generally, a certain accepted fignificance in the times 
of which we now are fpeaking, and that both in the Eaft and 
in the Weft. 

Black or dark garments, by a natural affociation, have ever 
been regarded as the expreflion of mourning. * They were 
alfo worn for obvious reafons of economy and of convenience 
by the poor, and by labouring men in general. 

White, on the other hand, was the colour thought appro- 
priate to joyous feftivity of all kinds. Donatus (commenting 
on Terence) fpeaks for the general feeling upon this fubjecl: 
when he fays, that cc Bright white garments are for them that 
rejoice, and fombre clothing to them that grieve." Lato 
veftitus candidus : xrumnofo objoletus. 

A further point mould here be noticed, that not among 
the Jews " only, but in the ancient world generally, white was 
regarded as the colour efpecially appropriate to things divine, 
and to religious worfhip. Thus Plato, fi when fpeaking of 
the kind of offerings which may with moft fitnefs be made 
to the gods, fays, that <c White colours 'will be moft Jeemly for 
gods , as in other things , Jo aljo in this of woven garments offered 



4* f^iXettm or cp»i'ec in Greek 

writers : atra, nigra, fufca, pit Ha, 
veftes, in the Weft ; or to exprefs a 
meaning nearly, though not exactly the 
famQ,fordida and obfokta. 

o) It may be well, however, to note 
that in fome exceptional cafes white 
was for women a colour of mourn- 
ing; as to a certain extent it ftill is 
among ourfelves. This, however, was 
only the cafe where, as an ordinary 
rule, bright and gay colours were worn. 
In all ages, and in all countries, the 



conventional ligns of mourning are to 
be explained by remembering that 
they confift in a reverfing (more or 
lefs complete) of the habit of ordinary 
life. Thus where the hair is ordi- 
narily worn fhort it is a fign of mourn- 
ing to let it grow long ; where the 
hair is generally long, as with women, 
it is a fign of mourning to cut it off. 

as See Appendix A, Part II. 

/3 Xlg^; vopav, xii. p. 956. Appen- 
dix A, No. 1 . 



c 



xviii Ajfociations of Colour in ClaJJical Writers. 

to them. Dyed garments" he adds, "fhould not be offered, Jave 
only as ornaments of war"v 

Brilliant^ and gaudy colours, laftly, had fome more 
fpecial aflbciations of which a few words may be faid before 
proceeding further. 

And firft, thefe more brilliant colours which could only 
be added to wool by art, and were very coftly, were naturally 
affociated in men's minds with ideas either of the fplendour 
and luxury of the more wealthy, or of the ornate coflume 
appropriated to defignation of royal or official dignity. More 
efpecially was this the cafe with regard to purple/ which from 
its exceeding coftlinefs was referved, commonly, for defignation 
of imperial rank, or to be worn by thofe, who from delegated 
office, or fpecial privilege of favour, were allowed to wear 
imperial colours. Thus the Emperor Commodus, near the 
clofe of the fecond century, writes to Albinus,£ then high in 



y He refers of courfe to red, or 
colours approaching to red {blood-red), 
which have ever had a fpecial alTociation 
with the idea of war. The red fhirt 
of Garibaldi's troops, of which we 
heard fo much not long lince, was the 
fignal for battle with the Legions of the 
Republic two thoufand years ago. 

£ UoixiXoci, avfagat, ioSvTig with the 
Greeks, anfwering to the piEta vejies of 
Roman writers. With thefe are con- 
trailed in ancient writers i^io^ox up- 
ctrot, or nativi colores, the natural colours 
belonging to various kinds of wool. 
Some curious information as to the 
varieties of natural colour in wools, 
will be found in the Treatife of La- 
zarus Bayfius, De Re Veft. p. 563. 
Apulia was famous for its white 
wools; Spain for black $ Liguria (the 
city Pollentia is fpecially named) for 
red ; and Tarentum for the various 



Ihades of tawny yellow defignated by 
the epithet fulvus. 

s The purpura itfelf varied in price 
according to the varieties of quality 
and of manufacture [See Ferrarius De 
Re Veft, lib. ii. cap. 7.]. The Ty- 
rian diBxQov was the moll collly ; 
next to it the Tarentine dye ; and, 
laftly, a much cheaper dye of home 
manufacture, fuch as was ufed at Rome 
in the earlier and limpler days of the 
Republic, and was retained (owing to 
the confecration imparted by long cuf- 
tom) in the drelfes of fome of the 
Roman magillracies to a much later 
time. 

£ Capitolinus in Albino, Hift. Aug. 
Sane ut tibialiquod Imperialis majeftatis 
accedat, babebis utendi coccinei palliifa- 
cultatem, habiturus et purpuram, fed 
fine auro. 



Affociations of Colour in Claffical Writers, xix 

his favour, and in command of the Roman forces in Britain, 
and tells him that in order to confer upon him fomething of 
imperial greatnefs, he gives him licenfe to wear a fcarlet 
mantle [pallium coccinemn) even in the prefence of the emperor, 
and to wear the purple, but without decorations of gold. 

The higher magiftrates, too, under the empire, as pre- 
vioufly under the republic, wore, on ftate occafions, a toga 
bordered (pretext a) with purple. This was always the cafe 
when they prefided at the public games ; 71 occafionally alfo, 
when taking part, officially, in public facrifice/ 

It is worth noting that at Rome the toga pretext a (or 
toga picla), which, with the embroidered tunic {tunica palmatd) 
worn beneath it, was referved for thefe ftate occafions, was 
not the private property of the various magistrates on whom 
it devolved to wear it, but belonged to the State, and was 
laid up in the Temple of Jupiter Capitolinus, or in the 
Palatium. The Emperor Gordian'was the firft to make a 
change in this refpect, and to provide himfelf, while yet a 
private citizen, with a tunica palmata and toga pitla of his 
own. 

Not to dwell further upon particulars of this kind, let 
us now further take note that as bright and brilliant colours* 



n See the Confular Diptychs pho- 
tographed among the Illuftrations of 
this volume. Plates XXII., XXIII. 

0 Thus, for inftance, Appian ('E/u,(pv- 
Xtcc, iii. apudFerrarium)fpeaks of Afellius 
wearing, as praetor, ts^av xett isr/p^ys-ov 
Is-^ra, coq 6v<rita 7rz^iKzlf^ivo<; } a facred 
veftment, adorned with gold, as being 
occupied in facrifice. Compare the 
mention of that Uqk crroXv which was 
fent by Conftantine to Bifhop Maca- 
rius of Jerufalem, infra, p. 42. 

1 Capitolinus in Gordiano, Hiji. 
Aug. p. 370. Palmatam tunicam et to- 
gam pi 'ft 'am primus Romanorum privatus 
fuam propriam habuit : cum ante Im- 



peratores etiam de Capitolio acciperent, 
vel de Palatio. The dreiTes kept in 
the Palatium would be thofe of the 
Pontifex Maximus, whofe official re- 
fidence was part of the "Palace of 
Auguftus." 

x. I may notice here one exceptional 
afTociation of idea with purple, that of 
having " a certain affinity with death" 
as Artemidorus (quoted in Appendix 
A) has noted. We may trace the 
fame feeling in the ufe of purple 
(violet) as a colour of mourning in the 
Greek Church (See p. 174), and in 
court etiquette. 



xx Affectations of Colour in the Firft Four Centuries. 

are fuch as naturally attract the eye and draw attention to 
thofe who wear them, garments of brilliant colour, if not worn 
in official coftume, were regard ed, not by Chriftians only, but 
in the ancient x world generally , as immodett and meretricious. 



Dress of Heathen Priesthood. 



Before we pafs on further, it may be well to ftate, 
that while white garments were, as we have feen, regarded 
as fpecially appropriate to religious folemnity of all kinds, 
they were not in heathen notion regarded as the infignia of 
the higher official priefthoodsf Two reafons there w 7 ere why 
this mould not be. One, that where white drefs was worn, 
or at lean 1 might be worn, by all, fome diftinctive drefs was 
required, when the object was to mark out one or another as the 
pofTeflbr of any fpecial hierarchical dignity. The other reafon 
was this, that there were fpecial confecrations of colour, fo to 
fpeak, to particular divinities, either from natural or con- 
ventional afTociations, which made of thefe colours a kind 
of livery appropriate to fuch gods. When we find purple 
fpoken of as fpecially characleriftic of Priefts of Dionyfus v 
(or Bacchus), or of Mars, we can hardly doubt that in this 
there was thought had of the purple vine, or of the juice of 
the grape, in the one cafe, of the blood of the battle-field in 
the other. And fo, too, in thofe many other inftances in which 
purple is found afibciated with the drefs of thofe honorary 
priefthoods, whether in Afia Minor, in Greece, or in Italy, 



A One paffage may fuffice in con- 
firmation. Pliny, alluding to the dyes 
produced in Gaul [then .as now pro- 
verbial for love of gay drefs : cf. Mar- 
tial, Epig. xiv. 129], fpeaks of them as 
furnifhing per quod facilius matro?ia 
adultero placeat, corrupter injidietur 



nupttz {Hift. Nat. xxii. cap. 1 1). 

ft Evidence for the ftatements here 
following, concerning the coftume of 
heathen priefthood, will be found in 
Appendix A. See No. 12, to 18. 

v See Appendix A, No. 15. 



AJfociations of Colour to the Mind of Primitive Chriftians. xxi 



of which we find fuch frequent mention in antiquity. £ In 
almoft all of them. the tunic of official coftume had its flripes 
of purple ; in almofT: all, the fuper-veftment, whatever its 
fhape might be_, was either bordered (pr^etexta) with rich 
ornament, or wholly made of purple, of fcarlet, or of both 
combined. And here again the reafon may probably be 
traced to the idea of fetting forth authority/ as of a royal 
priefthood, by the royal purple of official drefs. The actual 
facrificers, on the other hand, wore not thofe flowing veftments. 
Amid thofe fouler forms of heathenifm which prevailed in 
many parts of the Eaft, the nakednefs of the priefts was a 
natural accompaniment to rites of revolting grorThefs. But 
even in Italy and Greece the drefs of the actual facrificers was 
for obvious reafons a very fcanty one. They were nudi (or 
yvpvo'i) in the conventional * fenfe of the word ; at times, 
too, if we may judge by monuments, not in a conventional 
fenfe only. [See the figures of the facrificing priefis in PI. 
III., and the central figure in PI. VI. ; and contrail: with 
thefe the figure of the Greek ugxngwg in PI. VII. ] 

§ 3. associatons of colour to the mlnd of christians 
of the Primitive Time. 

The various ideas above fpoken of as aflbciated generally 



I See Appendix A, No. 12 to 18. 

0 The Priefts of whom I here fpeak 
were regarded in the later Republican 
Conllitutions, both of Greece and 
Rome, as inheritors of that "royal 
Priefthood " which had formerly been 
veiled in their kings. Hence the re- 
tention of the royal title, " A^av Bec- 
c-tXivg, Rex Sacrificulus, for religious 
ceremony, in cities where in any other 
connection the title of king would not 
have been endured. 

7r A man clad in a tunic only, 



without fuper-veftment of any kind, 
was a fight common enough in the 
country 5 but in capital cities, and in 
important towns, for a man of pofition 
fo to appear would have been thought as 
ftrange as it would be for one in like por- 
tion now to walk down Regent Street 
in his fhirt-fleeves. Hence the various 
meanings of the words nudus and yvpvo$. 
It may mean (often does mean) " clad 
in tunic only ; " it may mean (fome- 
times does mean) actually naked. 



XXII 



AJJociation of Colour to the Mind of 



in men's minds with particular colours, or claries of colours, 
had come to be fo aflbciated, not from any -Angularity of 
fafhion peculiar to any one age or country^ but as the reiult 
of natural caufes, and of the ordinary conditions of civilifed 
fociety . 

The ufe of thofe gay and brilliant colours, for example, 
of which we laft fpoke, is to be explained precifely in the 
fame way, whether they were worn as decorations of official 
coftume, for the greater dignity of a court, or to minifter to 
vanity, or worfe than vanity, by thofe who affumed them 
only for the fake of perfonal decoration. In all cafes the 
effect at leaft was the fame, that of attracting the eyes of men 
to him or to her who wore them, and of marking them out 
from others among whom they moved. And this effect was 
the more ealily fecured becaufe the great coftlinefs of thofe 
more brilliant colours was fuch, as to prevent their being 
adopted by any but a very few. 

In going on now to confider the language of early Christian 
writers upon this fubject of colour, we muff bear in mind that 
they were influenced not only by thofe traditionary feelings 
which were common to the ancient world, but alfo by the 
language of Holy Scripture, by the ufages of the Church of 
which they formed a part, and laftly by a natural repug- 
nance to all that favoured of heathen forms of worfhip. 

The witneffes of chief importance for this firft period 
of four hundred years, are St. Clement of Alexandria, s Ter- 
tullian, and St. Jerome. 

The firft of thefe, a native/ there is a reafon to think, 
of Athens, but rerldent during the greater part of his life 
at Alexandria, had "vifited the cities, and learnt to know 
the mind of many men." He had travelled in Magna Graecia, 



g Quoted in Appendix A, No. 36 <r The date of his birth is uncertain, 
to 43 ; Tertullian, ibid. No. 44 to 46 ; but he died a.d. 220. 
St. Jerome, infra, p. 34. 



Chriftians of the Primitive Time. 



xxiii 



in Paleftine, in Syria, in Egypt ; and everywhere he had fought 
to the moft learned of every land, that he might add to the 
{lores of varied knowledge which he had acquired. And as 
a witnefs, therefore, for the feeling of primitive Chrifhendom 
in a matter fuch as this, it would be difficult, nay, not 
poffible, to find one better qualified than is he. 

The book from which I quote is the Tluihuycoyoc, cf The 
Divine Guide in the path of Chriftian Life." In the fecond 
and third books of that treatife he has frequently occafion 
to fpeak on the fubjecl: of drefs, of perfonal ornament, and 
the like. And we find him giving expreffion again and again, 
and in the {trongeft manner, to precifely the fame feelings 
in refpect both of bright and brilliant colours, and of white, 
which we have already traced elfewhere, and adding thereto 
much that reminds at once of the new atmofphere of religious 
thought, which now at length we breathe. 

For to St, Clement too, as to others to whom we have 
been listening, thefe dyed garments, coloured like unto 
flowers, form a fitting 7 garb only for women that are with- 
out modefty, and men that are without manhood. In his eyes 
they favour of falfehood, and of treachery ; they are proofs 
of a corrupted tafte, they are flgns of an evil difpofition. 
But, on the other hand, white to him is the appropriate 
garb <c for men of peaceful heart and inwardly illuminate." 
White he deems the colour befitting all folemnity and re- 
verence ; and he quotes with delight the cc excellent Plato" 
" herein as in other things a follower of Mofes" as one in 
opinion with himfelf upon this matter. 

But it may be objected to the relevancy of all this, and 
of much elfe to the fame effect which might be quoted, that 
he is fpeaking of thefe brilliant colours as worn in ordinary 
life, not of any fuch when confecrated to the fervice of the 
Chriftian fanctuary. 



r For the expreffions which follow, fee Appendix A, Nos. 36 to 43. 



xxiv 



Drefs of Primitive Chriftians. 



Mod true. It would not become me to fay in reply that 
the reafon of this filence is that he had never heard or dreamt 
of any fuch confecration. For this would be affuming the very 
point in difpute. But I will appeal to all my readers, let their 
preporTeffions on this queftion be what they may, and I will 
afk whether on any other fuppofition it is poffible to account 
for his ufing language fuch as this which follows. Had he 
known of veftments <c coloured like unto flowers " being 
ufed in highefl: offices of Chriftian miniftration, could he 
poflibly have faid, as now we may hear him fay, that together 
with the dealers in coftly ointments and the preparers of 
incenfe, the dyers of various wools fhould be banifhed one and 
all from the Commonwealth of Truth f Could he in that cafe 
have faid, as in fact he does, that cf thefe colours bright like 
flowers are fit only for the wor/hippers of Bacchus, for the mum- 
meries of heathen myfticifm, for the vanities of the ft age? " One 
only anfwer can be given to fuch a queftion, by any fave thofe 
(to ufe St. Clement's own words) to whofe imagination, as 
unto men mad, white and black are both alike. 

I will not now detain my reader by further quotations, in 
proof of the feeling of the primitive age in refpect of thofe 
varieties of colour of which alone we have fpoken hitherto. 
Thofe who would purfue the fubject further will find the 
means of doing fo in the pafTages collected in the Appendix. 
At prefent I have only to point out, that in the moral fcale 
of colours, as recognifed at the time of which we fpeak, there 
was a middle point between the folemnity of a pure or 
brilliant white, and the luxurious extragavance of the more 
coftly dyes. Sober colours there were, or, as commonly they 
were called, natural or native colours/ which were recognifed 
as fitted for the every-day garb of the fober-minded Chriftian 



v Nativi colores, $io%%oc& iY/aura, are terms of frequent occurrence. Compare 
note p. xviii. 



Drefs of Primitive Chriftians. 



XXV 



man or woman.p Such fbber colours we may fee depidled in the 
feries of plates (XVIII. to XXI.) from the Church of St. George 
at ThefTalonica, among the illustrations of this volume. And 
with this hint to guide us, in addition to what has already- 
been faid in earlier pages of this Introduction, we mall have 
no difficulty, I think, in apprehending the general nature, at 
leaft, of the drefs, which in the pafTage now following is 
defcribed. 

§ 4. The Dress of Christian Men and Women wor- 
shipping in the Assemblies of the Church. 

It is St. Clement that fpeaks : — 

cc The wife and the hufband mould take their way unto the 
church, in feemly apparel, with unaffected gait, and fpeech 
retrained ; having love unfeigned ; pure in body and pure 
in heart ; fitly decked for prayer to God. And this further 
let the woman have : let her wholly cover her head, (unlefs 
perchance me be at home), for fo drefTed me will have refpect, 
and be withdrawn from gazing eyes. And if thus with 
modefty, and with a veil, me covereth her own eyes, me mall 
neither be mifled herfelf, nor fhall fhe draw others, by the 
expofure of her face, into the dangerous path of fin. For 
this willeth the Word ; feeing that it is meet for the woman 
that fhe pray with covered head. . . . But then fo as 
they, who are joined to Chrift, adorn themfelves, in a more 
folemn fafhion, for affemblies of the church, even fuch fhould 
they ever be, even fo be fafhioned, all the days of their life. 
c To be, not feem to be,' let that be their watchword ; gentle, 
reverend, full of holy love, at one time not lefs than at 
another. 



<p " As there is a drefs," fays St. 1 lors, to magiftrates, fo is there a garb 
Clement, " proper to foldiers, to fai- ' befitting the fobriety of the Chriftian." 

d 



xxvi 



Drefs of Primitive Chriftians. 



" But it is not fo indeed. Somehow doth it come about, 
that, with change of place, they change both their habit and 
their manners ; even as the polypus is faid to change each one 
his colour, to the femblance of the rock whereby he dwells." 
\JPadag. lib. iii. p. 300.] 




From a Syriac MS. of the year 586 a.d. 



xxvii 



CHAPTER IV. 

Direct Evidence as to the Dress of Christian Ministry 
during the four flrst centuries. 

In the two laft Chapters fufficient has been faid to enable the 
reader to appreciate, at their true value, the facts which will 
prefent themfelves, now that we enter upon the confideration 
of the direct evidence applicable to the queftion before us. 

That evidence naturally divides itfelf under two heads ; 
and of thefe we may firft confider that afforded by the earlieft 
monuments of Chriftian art. 

I will afk the reader to refer to the feries of Plates num- 
bered XIV., XV., and XVII., among the illuftrations of this 
volume, and to bring to bear upon their interpretation thofe 
general diftinctions, as to form and colour, with which we have 
been hitherto occupied. He will fee, I think, at once, that 
the drefs there portrayed is one, which, in thofe earlieft ages 
now in queftion, would be fuggeftive to the mind by its 
form of occafions of efpecial folemnity, and by its colour 
of a garb fuited, as none elfe could be, to fuch as mould 
minifter before God in the courts of His houfe. 

Of thofe Plates, the two firft are reprefentative (the firft, 
probably, and without doubt the fecond) of our Lord feated 
on a central Throne, with His Apoftles on either hand, feated, 
or ftanding, about Him. In another very fimilar frefco x to 
thefe, the twelve Apoftles, feated on fecondary 0govoi y or apoftolic 



X Given by Perret in his great work on the Catacombs, vol. iii. PI. xxxv. 



xxviii Drefs of the Firjl Four Centuries, 

thrones, on either fide of our Lord (nearly as in PI. XIV.), 
realife exactly one of the pictures of the heavenly kingdom 
fet forth to us by our Lord Himfelf ; a kingdom which is 
upon earth, though not £C of" f the earth, wherein He, our 
Lord, fitteth upon His fc throne of glory," while to the 
twelve, by delegation from their Lord, it is given to fit upon 
twelve thrones, judging (i.e. ruling) M the twelve tribes of the 
fpiritual Ifrael. 

And this type of Apoftolic drefs, I may obferve in pafiing, 
is preferved by the traditions of the Church, and efpecially 
appropriated to the Twelve, throughout almoft all the later 
centuries of Chriftian art." 

For our prefent purpofe, however, it is yet more important 
to note, that in the earlier! Chriftian reprefentation of any of 
the more folemn acts of religion by bifhops, priefts, or deacons 
(I refer to PI. XVII.), the drefs attributed to them is, as 
might have been expected on a priori grounds, almoft an 
exact counterpart of that which we have already feen attributed 
to the Apoftles. 

In few words, one who examined thofe early monuments 
of the primitive age, with a competent knowledge of the 
habits, and the afibciations of colour, characteristic of that 
time, would come to the conclufion that the drefs he there 
faw was exactly fuch as we have pointed to in the three pre- 
ceding Chapters. He would fee there a garb which thus far 
differed from the drefs ordinarily worn, that by its form and 
colour it would at once fuggeft the folemn office of them who 
wore it, whether as drawing near on behalf of God's people 
unto God, or as His fervants and meftengers delivering to 
His people the meffages of the Divine word, and the facra- 
ments of His Divine grace. 



Ik expreffing origin. See Eire- 
nica, p. 75, note 14. 

«y Matt. xix. 28, commented on 



i 



in Eirenicciy pp. 186, 187. 
* See Plates XIX., XLV. 



Drefs of the Firft Four Centuries. xxix* 

And now we have only to turn, in the fecond place, to the 
fecond fource of available evidence which is open to us, and we 
jfhall find the ftrongeft confirmation of the conclufions juft ftated. 
The contemporary references to any drefs of actual miniftry 
in the Church, are, in the firft four centuries, very few. But 
what there are, point all (or almoft all*) to the fame conclufion. 
In the fecond part of this treatife will be found all the chief 
paffages from early writers that can be brought to bear upon 
this queftion. And among thefe there are fome to which, as 
containing a direct reference to the fubject now before us, I 
will now afk more particular attention. 

The firft occurs in the Commentary 0 of St. Jerome on 
Ezekiel, cap. xliv. His fubject there had led him to fpeak 
of the drefs worn by cc Egyptian priefts, not only within their 
temples, but without alfo." He then adds (fee note 53, p. 
31), Porro religio divina alterum habit um habet in minifterio, 
alterum in uju vitaque communi. cc Moreover that worfhip which 
is of God has one habit in (holy) miniftry, another for the 
ufage of common life." In a note on that paffage (note 53) 
I have pointed out, that the primary reference at leaft of thefe 
words is (as context mows) to Jewifh rather than to Chriftian 
obfervances. But a comparifon with other paffages of the 
fame author will juftify the belief expreffed in the note to 
which I allude, viz. that St. Jerome has purpofely here chofen 
a very inclusive term, <c religio divina" '.as having in his mind 
the ufages of the Church in his own time, as well as thofe 
of the Jewifh priefthood in times paft. I fhould not myfelf 
reft any weight upon a paffage of fuch doubtful reference. 
But as writers on ritual habitually quote this paffage (and 
generally without any reference to its context), it may be well 
to point out that the utmoft the paffage will prove is this, 
that there was a difference of fome kind between the habit 
worn in ordinary life, and that which was recognifed as proper 



* See Appendix B. /3 See Part II., p. z% } fqq, 



xxx Drefis of the Fir ft Four Centuries. 

to fervices of holy miniftry. And this I for one fhould re- 
gard as fo felf-evident (I might almoft fay) as to require 
no proof from ifolated paffages fuch as this. 

A difference there was beyond all doubt, but in what did 
that difference confift ? 

Another paffage in the fame commentary will advance us 
yet one further ftep, and a fomewhat more fecure one, in 
replying to this queftion. At p. 30 (fee alfo note 51) will 
be found a fomewhat clearer intimation of what St. Jerome 
thought to be the cc habitus religionist Having to fpeak 
of the holy veftments worn by the Levitical priefts, and which 
they were required to put off before leaving the fanctuary, 
he adds, cc By all which we learn, that we too ought not to enter 
into the moft holy place in our everyday garments, juft fuch as we 
will, when they have been defiled from the ufiage of ordinary life ; 
but with a clean confidence, and in clean garments (mundis vefti- 
bus) hold in our hands the fiacr anient s of the Lord" 

The word mundus,y which he here employs as the cha- 
racleriftic epithet for the drefs of Chriftian miniftry, is one 
which to no drefs could more fitly be applied, than to one 
white, bright, and of ftately folemnity, fuch as that which is 
prefented to us in the Plates to which I have referred. And 
if any doubt ftill remain as to what was the colour, which in 
St. Jerome's time (the clofe of the fourth century) was thought 
proper to the higheft offices of Chrirlian miniftry, that doubt 
will be removed by yet a third paffage (fee p. 57, Part II. ), 
in which, when defending the ufages of the Church againft 
the ftriclures of Pelagius, he afks, what offence there would 
be againft God if "in the adminifiration of the holy things (facri- 
ficiorum) bifihop, prefibyter, and deacons, and other officers of the 
Church (reliquus ecclefiafticus ordo) fhould come forward drefifed 
in white garments."* 



y On the meaning of ' mundus fee note 57, p. 34. 



Drefs of the Ftrft Four Centuries. xxxi 

Before we quit this fubjedt of colour it may be proper 
to notice an argument by which fome among ourfelves have 
fought to found a claim to antiquity for the cc fplendid " veft- 
ments now worn in the Roman Church. Unable to refift the 
force of evidence which they found abfolutely inconfiftent 
with the idea of the primitive drefs of Christian miniftry 
having been modelled upon that of the Levitical priefthood, 
they yet contend for f c fplendid " drefTes, brilliant in colour, 
having been worn as Euchariftic veftments even in primitive 
times. The two paflages to which they refer are a cc rubric," 
(fo to call it) in the Liturgy appended to the " Apoftolical 
Conftitutions," and one which fpeaks of Conftantine the Great 
having fent a cc facred veftment " (%af aro>Jiv) made of gold 
tifTue., to Macarius, Bifhop of Jerufalem. As for this laft 
piece of evidence the reader has only to refer to the original 
paffage (p. 42) in which this ftory is firft told, to fee that it 
proves nothing about Euchariftic veftments at all, for Con- 
ftantine fent it to be worn in the adminiftering of holy bap- 
tifm. He will find too that the fuccefTor of Macarius, Cyril 
Bifhop of Jerufalem, fold* this veftment not very long after, 
and that it pafTed into the hands of a ftage-dancer. The 
truth is, that this cuftom of emperors diftributing fplendid 
garments, as marks of honour, had now become common in 
the Weft, as it long continued to be ; and Conftantine, with 
his half-heathen, half-Chriftian notions about religion, may 
not improbably have fent to Macarius one of the kga) gtoXcu 
which had been laid up (as was the cuftom of the times) in 
fome Roman temple, for the ufe on feftal days, of Flamen, 
of Pontiff, or of Augur. If fo, I may add, it was probably 
taken from his own Veftiarium Ponti/icium, from the ftore 



£ Nicephorus, the Byzantine hif- 
torian, alluding to this ftory many 
centuries later, fays that fome fuppofed 
that Bifhop Cyril fold it in time of 
famine in order to feed the poor. 



But he adds, that it is difficult to fup- 
pofe this could have been, elfe why 
was not this defence offered at the 
time in excufe to the emperor ? 



xxxii 



Drefs of the Fir ft Four Centuries. 



of fplendid veftments referved for the emperor's ufe in his 
character of Pontifex Maximus. 

The other pafTage referred to deferves particular notice, 
were it only as affording a notable proof of the little weight 
to be attached to ifolated phrafes of ancient authors, quoted, 
as they often are, in Englifh, without reference to the original 
language, or to the context in which they occur ; or, as in 
this cafe, of paffages from Liturgies, the framework of which 
may be very ancient, but which have been largely interpo- 
lated from time to time, as, on the moft conclusive evidence 
it is evident that they have been. 

In the inftance before us, a rubrical direction is quoted 
from the Liturgy of St. Clement, prefcribing that the prieft 
mould commence his office Ka^Pav svOtjTu pzTivhvg. This 
expreffion proves, as it is argued, that fplendid garments were 
in ufe for Chriftian miniftry from an early period of the 
third century, to which this Liturgy may not improbably be 
affigned. 

The fimple anfwer is this. Firft as regards the authority 
quoted, it is for the moft part impoffible to determine whether 
any particular pafTage in any of the Liturgies, as they now 
come into our hands, is a portion of the original Liturgy or 
not. We know, both by direct teftimony/ and by internal 
evidence, that even thofe Liturgies whofe framework is really 
ancient, have been largely added to from time to time ; and that 
the rubrical directions more particularly are in almoft all cafes 



£ There is a remarkable pafTage in 
Walafrid Strabo bearing upon this 
point and worthy of efpecial attention 
[De Rebus EccL). After defcribing- 
the great fimplicity .with which in 
primitive times mafs was celebrated, 
he goes on to fay that as time went on, 
multi apud Grcecos et Latinos 7nijfce 
ordinem, ut Jibi vifum eft, ftatuerunt. 



.The Romans, he fays, having received 
their " Ufe " from St. Peter, fuis pul- 
que temporibus, qua congrua judicata 
funt addiderunt. On the endlefs va- 
riation in the various MSS. of the 
Greek Liturgies, and the uncertainties 
of the Rubrics, fee the Introduction to 
Goar's Euchologium Grtecorum. 



Drefs of the Firft Four Centuries. 



xxxiii 



of comparatively recent date. Therefore, even if the meaning 
of the Rubric here quoted really were what thofe who quote 
it fuppofe, nothing would really be proved as to the ufage of 
the Church at the time (poflibly the third century) in which, 
in its ear iieft form , the Liturgy was originally compofed. 

But, fecondly, in point of fact, the meaning of the paf- 
fage (whether genuine or not) is exaffly the reverfe of what 
an uncritical reader might fuppofe. For the word XupTeog, 
which means literally cc mining " (Xaprg/y), is the word habi- 
tually ufed 53 in the later Greek writers in fpeaking of a 
cc mining " or gliftening white ; correfponding to the Latin 
candidus. And this difpofes of the only plaufible objection 
which, as far as I know, has been made to the conclufion 
already ftated. 

On a review, then, of the whole evidence from early lite- 
rature bearing upon this queftion, we mould conclude, with- 
out doubt, that the drefs appropriate to the moft folemn 
offices of holy miniftry, during the primitive age, was white. 

And if we turn next to the monumental evidence, whether 
in the frefcoes of the Roman Catacombs/ or in the mofaics 
of early churches at Rome,' Ravenna/ Conftantinople/ we 
mall find that it confirms in the ftrongeft manner the con- 
clufion, which by a feparate path we mail have already reached. 

And laftly, I may add, that the traditions of the Church, 
both in literature and in art, for nearly a thoufand years after 
the primitive period with which we are now occupied, bear 
witnefs incidentally to the fame conclufion. Again and 
againy" even in mediaeval writers, do we find recognition of 



it See note 19, p. 9. And to the 
paflages there referred to, add No. 3, 
p. 176 in Appendix A, and note r, p. 
xiii. 

6 See Plates XL, XII., XIV., XV., 
XVII. 

< See Plate XXIX. 
k See Plate XXVIII. 



A See Weifs, fig. 65 (Tracht und 
Gerath u. s. w.), p. 125. And with this 
compare the figure of St. James given 
in PL LXIII. 

^ See, for example, Hugo a S. 
Vidlore, quoted p. 131 ; and Symeon 
of TheiTalonica, quoted p. 171, 1. 8. 



xxxiv 



Drefs of the Fir ft Four Centuries. 



white veftments as being the proper garb of Christian minif- 
try. And in the later v art monuments exhibited in this 
volume, it will be feen, that the drefs attributed to the Apoftles 
in the frefcoes of the Roman Catacombs, and in early monu- 
ments of the Eaft, is reproduced century after century as 
their fpecial characterise, long after the general type of 
miniftering drefs had been altogether changed. 

On every ground, then, we may accept without hefitation 
a concluflon, in which all the belt authorities on the fubject are 
agreed ; and hold that white was the colour appropriated in 
primitive times to the drefs of Chriftian miniftry. 

v See, for example, PI. XXXVIII., XLV. 




From a Syriac MS. of the year 586 a.d. 



xx xv 



CHAPTER V. 

Ornament of the Primitive Dress of Christian 
Ministry. 
Of Official Insignia generally. 

The points of chief importance concerning the primitive 
drefs of holy miniftration have been examined in the preced- 
ing chapters. But there are frill fome minor particulars which 
it feems defirable here to notice, with a view to the fuller 
understanding of the art monuments of antiquity, and of 
allufions which frequently are made in the pages of old 
writers. 

§ i. Ornament of Primitive Vestments. 

And, firft, a few words muft be faid concerning the pecu- 
liar ornament which may be feen in almoft all the more ancient 
reprefentations of drefs figured in this volume. 

A fpecial intereft attaches to this ornament, owing to the 
fact that in appearance and in colour (though not in name), 
it prefents an almoft exact refemblance to the fcarf or ftole 
now cuftomarily worn in the Englifh Church. 

On the walls I of Roman Catacombs, and in the mofaics 
of early churches at Rome/ Ravenna, and elfewhere, the long* 



| See Plates XI., XII., XIV., XV., 
XVI., XVII. 

i See Plates XXVIII., and for Ra- 
venna, fee Plate XXIX. 

7r Occafionally alfo the fhort tunic, 
when for fpecial reafons this is affigned, 
exceptionally, to dignified perfons. 



See, for example, the figures of the 
Magi in the woodcut at p. vi. Re- 
garded as juft arriving from a journey, 
they have a fhort tunic {itineri habilis, 
fee note 203, p. 105) affigned to them. 
But this ornament is added as an indi- 
cation of dignity. 



XXXVI 



Ornament of Primitive Veftments. 



tunic of more folemn drefs is almofl invariably reprefented with 
the addition of an ornamental ftripe, extending from between 
the neck and moulders, on either fide, to the lower edge of 
the tunic. In fome cafes fimilar ftripes are reprefented 
running round the lower extremity of the fleeve, [PL V. and 
XXVIIL] 

Similar ornaments are to be feen in other reprefen- 
tations of Roman drefs, as, for example, in fome of the 
illuftrations of the Vatican Virgil, dating from the fourth 
century. 

But this ornament is by no means peculiar to the coftume 
of Rome. We find on the walls of the Catacombs, not only 
our Lord and His Apoftles, but Abraham, Mofes, the fc Three 
Children," and other Eafterns, wearing a tunic fo ornamented. 
But from this, if this were all, we could not infer more 
with certainty, than that the Chriftian painters of the fecond, 
third, or fourth centuries, to whom thofe frefcoes are to be 
traced, believed this ornament to be common in the Eaft as it 
was among themfelves. But, in point of fact, we have 
abundant evidence, both in literature and in art, which proves 
that they were right in fo thinking. The ornamental tunics 
of heathen priefthood, for example, in the Tyrian colonies, 
and in Tyre itfelf, were diftinguifhed, as we have feen, by 
ftripes of purple. And the feventy tranflators in their 
rendering of Ifaiah, iii. 21, fpeak of garments which are 
ftriped ((JA(T07r6g<pvga) and bordered (TreciTroopugcc) with pur- 
ple. And the ftripes of purple there fpoken of differed 
only in colour and material, but not in form, from the 
fimple ornament commonly worn on the full-drefs tunic of 
ordinary^ people. 

So common, indeed, is this particular kind of ornament 



£ Compare the comment of St. 
Bafil, torn. i. p. 661, D. Tov lv rtf 



KO0V 00$ l 7Ti^tZ^yOV (flCtficlXXSl, 7T0j><Pv(>CtV 
ftOTi [£Zy KOC.TOC TO. TTUQvQctlVOVTUV, 
7T0Ti KCC101 TO f/JiO~OV XVTKV IvTlGiVTUV. 



Ornament of Primitive Vejlments, xxxvii 

in early monuments, both in the Earl: ' and in the Weft, that 
I cannot but fuppofe it to have originated in fome fimple 
caufe, incident to the prevailing form of the garment now 
in question. It may be conjectured that in joining together 
the various cc breadths/' of linen or woollen fturT, out of which 
the tunic was to be made, a feam was made from between the 
neck and moulders on either fide down to the lower edge ; 
and that thefe ornamental ftripes were fo fewn on as to hide 
(compare p. 3, 1. 27) what would otherwife have been 
unfightly, and yet admit of being eafily removed when the 
tunic itfelf needed warning. 

What has been faid hitherto points onward to a further 
point of intereft concerning the ecclefiaftical drefs of the 
primitive age. We know that various grades of rank were 
diftinguilhed at Rome, from very early times, by the colour 
and by the relative width of the ornamental ftripes worn upon 
the tunic by fenators, and by knights. Whether two fuch 
were worn, ftole-wife, or one only, is uncertain. But, how- 
ever, this may be, the broad clavus was the distinctive mark 
of a fenator ; the narrow clavus of a knight. And it is wholly 
in accordance with this, that in one of the monuments figured 
in this volume (fee Plate XIV), the black lora (or cc clavi ") 
on the tunica talaris, worn by our Lord, are considerably 
larger than thofe worn by the fix perfons (probably Apoftles) 
in the midft of whom He is feated. 

Facts fuch as thefe would lead us antecedently to expect, 
that distinctions between the higher and the lower offices of 



<r A remarkable example may be 
feen in a very ancient frefco in a rock- 
church at Urgub, in Mefopotamia. 
See Texier, B.A., PI. V. One of the 
principal figures (reprefenting, pro- 
bably, one of the Old Teftament pro- 
phets) feen approaching with reverence 
to the Holy Child before him, is drelTed 



in a white tunic under an outer gar- 
ment of reddifh brown. And this 
white tunic {trriy^d^iov, it would pro- 
bably be called by thofe who origi- 
nally drew it) has narrow black ftripes 
by way of ornament, which exaclly 
correfpond with the lora, or ornamen- 
tal ftripes, of the Roman Dalmatic. 



xxxviii Ornament of Primitive Vefiments. 

the Christian miniftry might probably be indicated, in early 
times, by means of thefe ornamental {tripes. T The hiftory 
of the <c dalmatic/' which was juft fuch an ornamented tunic 
as that now defcribed, ftrongly confirms the probability that 
this was really the cafe ; and of this we fhall fhortly have occa- 
fion to fpeak more at length. 

For the prefent it is only neceffary to add, that thefe 
ornamental ftripes vary in colour, according to the colour of 
the drefs upon which they are worn. But in all the examples 
of white drefs, worn by Apoftles or by ecclefiaftics, belonging 
to the firft 600 years of Christian hiftory, thefe {tripes, as far 
as I have obferved, are invariably black. 

But it was not only by thefe ornaments on the tunic that 
difference of official rank could be indicated. We have 
abundant evidence to fhow, that, at Rome, almoft every modi- 
fication of the ordinary drefs had a certain well-underftood 
fignificance in the eyes of men. The unufual fulnefs, or 
the fcant dimenfions, of toga or of pallium, were as fignificant 
then, as is the long graceful train that fweeps the ground 
now worn by ladies of fafhion, when contrafted with the 
fhorter, fimpler drefs of thofe who, from motives of economy, 
or for any other reafon, ftudy convenience and comfort rather 
than {lately beauty and grace. And as with the outer gar- 
ment (whether toga or pallium), fo with the tunic alfo. Nay, 
fo minute and rigorous was the etiquette of drefs at Rome 
under the Empire, that people of any pofition varied the kind 
of fhoes which they wore, according to the nature of the 
upper garment in which they might be clad. And we mall 
find, when we come to examine the later monuments bearing 
upon the fubjecl here under difcuffion, that distinctions fuch 
as thefe, familiar to Romans and to Greeks under the imperial 



t As among ourfelves, for example, 
the right of wearing a " fcarf " is 
given, in the Canons, to fuch as are 



members of Cathedral bodies, and to 
the chaplains of noblemen. 



Official Infignia. 



xxxix 



fyftem, were reproduced from time to time in the regulations 
made for the miniftering drefs of the Church. 

§ 2. Official Insignia. 

But distinctions of drefs, minute and varied though they 
may be, are, for the moft part, not Sufficient of themfelves 
to ferve as expreffions for all thofe diversities of rank and 
office, which are characteristic of highly civilifed States, There- 
fore is it that in fuch States the cuftom has at all times 
obtained, of marking out, by conventional fymbols, both grades 
of relative dignity, and varieties of official occupation. Of 
thefe conventional fymbols, two clafTes may be particularly 
noticed : thofe which are worn upon the head, fymbols moftly 
of authority ; and thofe borne in the hand, fymbols, for the 
moft part, of fpecial departments of activity. 

Ornaments, firft, of the head. To the head, the crown and 
apex of the human form, itfelf the nobleft and moft god- 
like of all created things, — to the head, which with a nod, 
or with a glance, or with an uttered word, can give expref- 
fion to the Sovereign Will which therein fits enthroned, — to 
this, by a natural inftinct, men have ever afligned the fymbols 
of power to rule, whether with a fupreme and all-embracing 
rule, as did great kings, or in fpecial departments of delegated 
authority, as did others in their name. 

But the hand, alfo, the organ and inftrument of that 
fovereign will, furniShes fignificant expreffion, by appropriate 
fymbols, of the various fields of fpecial activity in which the 
powers of man find exercife. The fceptre v of the king, the 
lituus of the augur, the written fcroll of philofopher or man 



v It is not an eafy matter to deter- 
mine what was the original affociation 
of idea in confequence of which the 
word o-xS^Tgov, for example, fuperadded 



to its primitive meaning of a " ftafF," 
or flout ftick, that of "fceptre" or 
fymbol of royalty, actual or delegated. 
In what we read in the Iliad of fuch a 



xl 



Official Infignia. 



of law, the inftruments of facrifice of the heathen prieft, the 
paftoral ftaff of Chriftian bilhop, or the book of the Gofpels 
held in his hand, thefe, and other fuch, are fignificant, each 
of fome fpecial department of official miniftration, to which 
prominence is given by the mere fact of fuch fymbolic re- 
prefentation. 

We may apply thefe general principles to the fubjecT: im- 
mediately before us. In Egyptian monuments we find the 
fymbols of priefthood to be either fuch as could be worn upon 
the head, a high cap or mitre, indicative of authority ; or 
fuch as could be carried in the hand. And thefe laft, again, 
are of two kinds : inftruments of facrifice, marking them out 
as facrificers ; or a roll of papyrus inscribed with hieroglyphics , 
indicative of their office as keepers and expounders of divine 
knowledge. And at an interval of fome two thoufand years, 
we find the fame fymbolic language employed in Chriftian 
art. On the walls of the Catacombs the Divine power of our 
Lord is fymbolifed by cc the rod of power " which He holds, 
when working miracles ; His office as cc The Word," the 
revealer of Divine truth to man, by the infcribed fcroll which 
He holds, or by the two open cap/a on His right hand and 
on His left, filled each with written fcrolls, and reprefentative, 
we cannot doubt, of the Old and New Teftament [PI. XII.]. 
And, laftly, His own revelation of Himfelf as the true Manna, 
as the Bread of Life, as one whofe Body offered on the Crofs, 
and whofe Blood thereon outpoured, are the food of them 
that hunger, and the refrefhment of them that thirft : this, too, 
is fet forth again and again in the feven bafkets filled with 



<rx?7TT^v being laid, and that with a 
heavy hand, upon the moulders of 
Therfites, we have, if I miftake not, 
an indication of the original ufe from 
which this " ftaff" was derived. In 
the rude affemblies wherein a warrior 
chief gathered about him his armed 



followers for council of battle or, in 
time of peace for judgment of wrong 
done, the u right of the ftafr " would be 
frequently exercifed, both for the main- 
tenance of order, and for the punilh- 
ment of offenders. 



Official Injignia. 



xli 



bread which He hath blerTed and broken ; in loaves, marked 
with a crofs, which He bears in His own bofom. 

But that which now more fpecially concerns us is the 
queftion of the Jnfignia, with which, in early Chriftian monu- 
ments, either the Apoftles themfelves, or their fucceflbrs in 
offices of Chriftian miniftry, were invefted. One <P fuch monu- 
ment there is, and one only I believe, in which the Apoftles 
are reprefented as wearing a peaked cap, fuch as in ancient 
times was known as a nagcc (fee note 84, p. 52). This re- 
prefentation would ferve to indicate the Cf royal priefthood " 
with which the Lord had inverted them. And thus the monu- 
ment, of which I now fpeak, offers an exact parallel to one or 
two exceptional paffages in ancient authors, in which this 
fame idea is either alluded* to, or (as by Epiphanius)^ .ex- 
preflly ftated. 

A fimilar fuggeftion of power to rule, committed to the 
Twelve, under Chrift, and by delegation from Him, is fet 
forth by the apoftolic thrones on which they are fometimes 
reprefented as feated. [See Frontifpiece, and compare note 
X, p. xxviii.] 

With thefe exceptions (the firft of which appears to have 
been unobferved hitherto by writers on ritual), the infignia of 
Apoftles, in the early monuments of Chriftian art, are fuch, as 
mark them out as the deliverers of a Divine meflage, of the 
cc Word of God," to man. This their office is indicated by 
the fC fcroll " f held in their hand, a cc ' volumen" (note 79, p. 
50) in the original fenfe of the word. At times, however, 
we find in place of this fcroll a cc martyr's crown," or chaplet, 
held in the hand. Thus, in a remarkable monument, of which 



<p Ciampini, Vet. Mon. torn. i. PI. 
LXX. 

# See the letter of Bifhop Poly- 
crates, quoted at p. 38, and compare 
note 62. And fee further, on this 
fide of the queftion, the paiTage re- 



ferred to in Appendix B. 

4* See the paiTage quoted at p. 40, 
and refer to note 65. 

t See PI. XII., XIII., XXIX., and 
the figure of St. Peter, PI. XLV. 



xlii 



Official Infignia, 



there is a drawing in the collection at Windfor, our Lord is 
reprefented between St. Paul (at His right hand) and St. 
Peter (on the left) ; and while St. Paul holds the fcroll of an 
apoftle, St. Peter holds in his hands the chaplet {corona) which 
defignates his martyrdom. 

The fpecial defignations by which particular Apoftles were 
indicated (as ftill they are) in the later and more developed 
fymbolifm of Chriftian art, are not met with in the primitive 
period with which we are now concerned. 

Pafling on now from the Apoftles themfelves to the various 
orders of the Chriftian miniftry 3 we find that a chair f of ftate 
^fedes or *a^gS^a), or "epifcopal throne/' ferves to mark the 
authority to rule committed to a bifhop ; while his office as 
a teacher of Divine truth is indicated by the Book of the 
Gofpelsj which he holds in his left hand. From a pafTage of 
great intereft in a fermon attributed to St. Chryfoftom (fee 
note 89, p. 53), we learn that at the confecration of bifhops," 
the book of the Gofpels was laid upon their heads, as being 
" the true evangelical tiara/' and as a fign to the bifhop 
himfelf, that cc though he he head of all, yet doth he aft in fub- 
jeElion to God's laws ; though he be ruler of all, yet is he too 
under rule to the law ; though in all things a fetter forth of the 
Word, yet is he himfelf, to that Word, in fubjeclion" 

The paftoral ftaff is fir ft mentioned as one of the dif- 
tinclive infignia a of a bifhop, in the a6ls of the Fourth 



f See PI. XVIL, and for full de- 
tails fee Martigny D. A. C. in voc. 
Chaire. 

a t&iv kgzav is the expreffion ufed. 
But context fhows that by /ggev? here, 
as after in early writers, is meant a 
bifhop. Compare note 90, p. 54, and 
fee Index in voc. 

a. The various infignia above men- 
tioned (the "ftaff" only excepted) 
may be feen in the Frontifpiece to this 



volume (a diptych of St. Paul), and in 
PI. XI. (the " virga " or rod of power), 
XV., XVIL (the -throne " there re- 
prefented, as in Aringhi, is, I mould 
think, incorrectly drawn), XXIX. (the 
earlieft example, as far as I know, of 
a "crozier," is there feen), XXX., 
XXXI. Later examples of fuch in- 
fignia may be feen in almoft all later 
Plates publilhed in this volume. 



Official Injignia. 



xliii 



Council of Toledo (fee infra> p. 75). But it does not appear 
to have been found in monuments of Chriftian art till the 
tenth century. Its fymbolifm is well fet forth in a pafTage 
of Honorius, quoted later in this volume (p. 140). And 
whatever be the date of its firft ufe as one of the distinctive 
infignia of a bifhop, it ferves, more fully and expreffively 
perhaps than any other fuch fymbol, to fet forth that paftoral 
afpecl: of the minifterial office, which at all times, and in all 
places, has conftituted its fureft pafiport to the hearts and 
affections of God's people. 




From a Syriac MS. of the year 586 a.d. 



xliv 



CHAPTER VI. 
The Transition Period from 400 to 800 a.d. 

We enter now upon the fecond of the three periods, into 
which, for the purpofes of this inquiry, the hiftory of the 
Chriftian Church has been divided. This, and the fucceeding 
period, may be treated much more briefly than the firft, 
in which I have been obliged to occupy what is in fome 
meafure new ground, — new, at leaf}., in connexion with the 
queition, with which, in thefe pages, we are occupied. 

At the very outfet of this fecond period two facts arrefl: 
our attention, as having had a momentous influence on the 
hiftory of the Church generally. And this influence may 
be traced, as in other particulars of far more intrinfic import- 
ance, fo alio in this of ecclefiaftical drefs with which here we 
are more efpecially concerned. 

The two facts of which I fpeak are, the dualization of 
the Roman empire, fomewhat earlier in date, but to be 
traced in its effecls throughout this period ; and the firft 
outburft, in the year 408, of that great flood of barbarian 
invafion, whofe fucceffive waves fpread, with overwhelming 
force, over the face of Southern Europe. Goths, Vandals, 
Lombards, a Cf triple wave of woe," poured down in fucceffion, 
from the North, upon the rich land which lay open, and 
almoir undefended, to their attacks ; and the older Roman 
civilifation was all but deftroyed,' — would have been deftroyed 



Period of Tranfition. 



xlv 



altogether, had not the fpiritual force, that was in the Church, 
proved a more effectual fafeguard, than the degenerate valour 
of the imperial armies. 

The firft of the two events above mentioned requires 
fpecial notice in this place, becaufe the eftablifhment of the 
imperial fyftem in the cc new Rome " of the Bofphorus, ferves 
to account for the development of both civil and ecclefiaftical 
drefs, in nearly parallel lines, at Conftantinople and at Rome, 
during the period of 400 years with which we now are occu- 
pied. Let the reader examine the two monuments of con- 
fular coftume, one of the Eaft, the other of the Weft, among 
the illustrations of this volume (Plates XXII. and XXIII.), 
and he will fee at a glance, that not the official titles only, 
but the coftume and infignia of the older Rome of the Seven 
Hills, had been transferred, before the date of thofe monu- 
ments, to the New Rome of the Bofphorus. And at Conftan- 
tinople, not lefs than at Rome, modifications were brought 
about, during this tranfition period, in the drefs of Chriftian 
miniftry, owing to the application to ecclefiaftical ufe of pe- 
culiarities of coftume and of infignia, which were of the 
Empire, before they were of the Church. 

And now, for reafons already indicated, we will confine 
our attention, for the prefent at leaft, to the churches of 
the Weft. And we mail have no difficulty in feeing how the 
political circumftances of thofe times were outwardly reflected, 
on the one hand, in the revolution effected in the general 
coftume of civil life, and, on the other, in the fpirit of con- 
fervatifm, which maintained, in official coftume at Rome, and 
in the miniftering habits of the Church generally, that type 
of drefs, characteriftic of the older Roman civilifation, of 
which we have already treated at length in the earlier chapters 
of this Introduction. 

A complete change was brought about, this firft we have 
to note, in the ordinary coftume of civil life. The type of 



xlvi 



Period of T ranfttion. 



drefs by which the invaders from the north were diftinguifhed, 
differed widely from that older Roman habit (Eaftern in its 
character), of which we fpoke in the earlier chapters of this 
Introduction. The new drefs was a drefs for foldiers (a 
Jaguniy or fhort mantle, its prevailing form, worn over a fhort 
tunic like a Highland kilt) ; the old drefs, as we have feen 
(note s, p. ix.) a drefs of citizens. The contraft between the 
new and the old type of drefs may be feen at a glance, on com- 
paring the drefs of the Emperor Charlemagne in PI. XXXIII. 
with that of the Emperor Juftinian (which is of the older 
type with Byzantine additions) in PI. XXVIII. And in a lefs 
exalted rank, we may compare the figure of the layman, in PI. 
XXXVII., and that of Beno de Rapiza (fomewhat later in 
date), in PL XLIIL, with thofe of the courtiers in attendance 
on Juftinian in the S. Vitale mofaic already referred to ; with 
that of Gordianus (a fenator), in PI. XXV., or with thofe of 
the feveral laymen reprefented in the mofaics of the Church 
of St. George in Theffalonica (PL XVIII. to XXI.). 

The contraft between thefe two types of drefs was matter 
of obfervation at the time ; and adhering to the cc old ways " 
was regarded as a mark of orthodoxy. That this was the 
cafe as late as the clofe of the fixth century, we have the 
evidence of the biographer (a very well-informed one) of 
St. Gregory the Great. Speaking of the houfehold of the 
good biftiop, whofe life he writes, he fays, cc That not one 
among them, from the leaft to the greateft, had any taint 
of ' barbarifm ' (ufing the word in its Latin fenfe) either in 
fpeech or in drefs ; but the toga or the trabea, of old Latin 
ufage, maintained diftinctly the old Latin fpirit, in that palace 
to which Latium had given a name." 0 



/3 Joan. Diac. Vifa S. Gregorii, 
lib. ii. cap. 13. " Nullus Pontifici fa- 
mulantium a minimo ufque ad maxi- 
mum barbarum quodlibet in fermone 



vel habitu prasferebat ; fed togata Qui- 
ritium more vel trabeata Latinitas 
fuum Latinum (Latium ?) in ipfo La- 
tiali palatio lingulariter obtinebat." 



Period of Tranfttion. 



xlvii 



A pafTage fuch as this, even if it flood alone, would 
prepare us, after the facts that have already been considered, 
to find that even as late as St. Gregory's time the old types 
of drefs were Still maintained, with little change, at Rome 
itfelf, however much they might be modified where the new 
influences were predominant. And in distinctly ecclefiaStical 
drefs, we find, accordingly, that, in fome of the Roman monu- 
ments of that period, fcarcely any difference is to be detected 
between the reprefentations dating from that time, and thofe 
which we meet with in the cc Ciclo Biblico" of the earlier 
Roman Catacombs. In the mofaic of the Church of St. 
Lorenzo (PI. XXIX.), dating from jure before the pontificate 
of St. Gregory, not only the ApoStles, but the then Bifhop 
of Rome, Pelagius, have the fame white veftments, with 
black lora, which we have already feen in earlier monuments 
(PI. XIV. and XV.). And if Anaftafius is to be understood 
literally when he fays, that Pelagius II. cc made " {fecit) the 
Cemetery of St. Hermes, it mud follow that the remarkable 
frefco reprefented in PI. XVII. cannot be of earlier date 
than about the clofe of the fixth century. 

I fpeak advifedly of cc distinctly ecclefiaStical drefs," be- 
caufe we have to remember that the BiShops of Rome, from 
the clofe of the fourth century, occupied a great civil pofition 
alfo in the State. Their civil power was indeed wholly ano- 
malous and undefined, and in theory fubordinate to that of the 
PrtefecJus Urbis, Reprefentative of the Emperor ; but it was 
often very real, at a time when the titular magistracies were 
for the mod part names and nothing more. And this will 
account for a phenomenon, fo Strange at firSt thought, as that 
of Christian bifhops afiuming, as infignia of their office, de- 
corations derived from the civil magiftracies of the old Ro- 
man republic. Thefe magiftracies were preferved firSt, under 
the Imperial fyStem, as honorary distinctions, conferred by 
the emperor ; and their infignia, at a later period Still, were 



xlviii 



Period of T ranjition. 



imitated in ecclefiaftical ufe at Rome and Conftantinople, and 
thence y fpread to other churches. 

A moft remarkable evidence of the clofe connection, to 
Roman ideas, between the drefs of high civil magiftracy and 
that of their own chief bifhop, is to be found in the monu- 
ment reprefented in PI. XXIV., in which St. Gregory the 
Great is reprefented with nearly the fame drefs and infignia 
as would have been his had he been cc Conful " under the 
empire, inftead of cc Praeful,"* in the Church. And the clofe 
refemblance between the dignified drefs of a fenator, and that 
of a bifhop of the Church, is well indicated in the plate s 
immediately following (PL XXV.), in which, but for the 
Papal 'pallium, and the Book of the Gofpels, carried (as one 
of the infignia of a bifhop) in the left hand, it would be im- 
poffible (as Cardinal Baronius remarked long ago) to dif- 
tinguifh which were the fenator, and which the bifhop. 



Literary Monuments. 

Turning now from thefe art-monuments to the contem- 
porary s notices of ecclefiaftical drefs, to be met with in ancient 
literature, it may be well here to point out one or two 



y To this, as regards Rome, Tho- 
maffinus bears teftimony. De Ben. 
torn. ii. p. 327. " Conftat ab ecclefia 
maxime Romana casteras identidem 
varia extorfilfe privilegia, ut cum ipfis 
magnificentiora quaedam divini culms 



Ab ea ergo efrundebantur hi veluti 
pompae gloriaeque facerdotalis rivuli in 
reliquum Chriftianum orbem." 

2 This is a title frequently given to 
the Bilhops of Rome in the earlier 
Roman documents. 



indumenta communicarentur. An- s The paffages of chief importance 

tiquiffimas enim et pretiofiffimas has : are given in the later part of this 

veftes et frequentius ufurpaverat, et I work, pp. 42 to 87. Others will be 

retinuerat conrlantius, urbs Imperii to- ! found quoted in the chapter next fol- 

tius regina. Imperatoria; etiam in : lowing, in which the veitments in ufe 

vefte et ornatu magnificentiae copia ! at this period are feparately noticed, 
major facta fuerat Ecclefias Romans. ' 



'Tranfition Period. Literary Monuments. xlix 



features which are common to all, and which it is important 
to note for the better understanding of the prefent queftion. 

It will be found that pafTages quoted from writers of 
this period have reference, either to the veflments of Levi- 
tical $ priefthood, or to the drefs and iniignia which were 
regarded as proper to bifhops, priefts, deacons, or others 
holding offices of miniftry in the Church, And as regards 
the firft of thefe two clafTes, thofe in which the Levitical 
veftments are defcribed or referred to, a marked diftinction 
will be obferved between the writers of this period and 
thofe of the fucceeding centuries. If St. Jerome, St. Au- 
guftine, St. Chryfoftom (or the writer *> who bears his name), 
if St. Gregory, or Venerable Bede, defcribe in detail the 
Levitical veftments, they do fo without giving the flighteft 
intimation that the veftments of Chriftian miniftry corre- 
fponded in number, in form, and colour, or in name, with 
thofe of the older priefthood. Oftentimes, on the contrary, 
the language they employ fhows, that they recognifed the 
marked contrail between the two [Notes 94, 96, 10 1, 139]. 
But in the later writers, from the beginning of the ninth 
century [Notes 169, 170], we find, on the contrary, that the 
Levitical veftments are ever mentioned as the prototypes, to 
which thofe of Chriftian priefthood may be referred, and the 
names proper to the one are transferred, often upon the moft 
imaginary grounds, to thofe which were then in ufe for offices 
of Chriftian miniftry [Note 253]. 

But the clafs of pafTages, of which I have now been fpeak- 
ing, affords only negative and indirect evidence upon the 



£ See Nos. XII., XVI., XVII., 
XVIII., XIX., XX., XXVI., XXVII., 
XXIX. With thefe fhould be in- 
cluded the pafTages from St. Jerome 
(pp. 10 to 35). For thefe, though 
they precede by a few years the clofe 
of the fourth century, are the fources 
to which, direclly or indirectly, all 



the writers in the Weftern Church 
are mainly indebted for their know- 
ledge on the fubjecl of the Levitical 
veflments. For apparent exceptions 
to the general flatements of the tex-t, 
fee Appendix B. 

n See note 80, p. 51. 



s 



1 



Tranfition Period, Literary Monuments. 



hiftory of the veftments of the Church. Of more direct 
intereft are the paftages, in which thefe laft are enumerated 
and defcribed. And among thefe, in regard of the Weft, I 
may here mention, as of chief intereft and importance, the 
extracts (No. XXV., p. 68, fqq.) from St. Ifidore of Seville, 
and from the Ads (No. XXVIII., p. 75) of the Fourth 
Council of Toledo held under his preiidency. For Eaftern 
ufage, fome feventy years later, we have as a guide the 
defcription, given by St. Germanus of Conftantinople (No. 
XXX., p. 82, fqq.), of the veftments recognifed in the Eaft 
at the time he wrote. Of thefe we mall have to fpeak in 
detail, in the following chapter. 

But before proceeding further, I may mention two 
pafTages as having a fpecial intereft for Englifh readers. I 
refer to the extracts from the De Tabernaculo of Venerable 
Bede (p. 78, fqq.), and to the nearly contemporary letter of 
St. Boniface (Winifrid of Crediton) to Cuthbert, Archbifhop 
of Canterbury, quoted in note 209, p. 106. 

Both of thefe pafTages date from an early period of the 
eighth century. And both mow, though in different ways, 
what was the feeling of thole times in refpedt of the queftions 
now under difcuflion. We fee, on the one hand, a man 
wife and learned, and of the greater!: piety, fuch as Bede, 
ftill regarding the Levitical veftments in the fame light pre- 
cifely as had all the earlier Fathers. cc The outward fplen- 
dour," fo he writes/ <c which, in the former times, fhone 
brightly in ornamented veftments, is now to be fpiritually 
underftood ; inwardly confpicuous in the hearts of Chriftian 
priefts, and outwardly fo alfo in their activity in all good 
works." And it is matter of intereft to obferve from what 
fource he derived his thought, viz. from the fervice then in ufe 
for the confecration of bifliops. In a very ancient MS. of the 
Liber Sacrament or um of St. Gregory the Great, edited by the 



& See note 135, p. 78, and Appendix B. 



Tranfition Period. Literary Monuments. 



li 



learned Benedictine Hugo Menardus, the fame thought is 
exprefted nearly in the fame words.' And with this again 
agrees the defcription given of St. Germanus of Paris by 
Fortunatus (writing in the fixth century) : — 

Senfim incedit velut alter Aaron, 
Non de vefte nitens, fed pietate placens. 
Non lapides, coccus, clarum aurum, purpura, byffus, 
Exornant humeros, fed micat alma Fides. 

The other pafTage, that from St. Boniface, c< the apoftle 
of Germany/' prefents great difficulties, the folution of which, 
I own, I cannot as yet fee. For the expreffions that he ufes 
indicate, on the one hand, that the cc veftimenta " which he 
fo ftrongly condemns were in fome way connected with fuper- 
ftitious* ufe (fo at lead he deemed it); that they were of 
recent introduction (fo the general tone of his letter feems to 
imply) ; and apparently alfo that they were brought into 
England through fome foreign A influence. On the other 
hand, he fpeaks of thefe as tending to luxury and unclean 
living, and to evil companionfhips, among the younger mem- 
bers of the monaftic houfes ; to the neglect of reading and of 
prayer, and to the ruin of fouls. Whatever may have been 
the exact ftate of circumftances which called out this his 
ftrong denunciation, this much at leaft is clear, that in the 
Englim monaftic houfes, early in the eighth century, there 



i Illius namque Sacerdotii anterioris 
habitus, noftras mentis ornatus eft ; et 
Pontificalem gloriam non jam honor 
commendat veftium, fed fplendor ani- 
marum. Et idcirco huic 

famulo tuo quern ad fummi facerdotii 
minifterium elegifti, hanc, quasfumus, 
Domine, gratiam largiaris, ut quicquid 
ilia velamina in fulgore auri, in nitore 
gemmarum, in multimodi operis varie- 
taie Jignabant, hoc in ejus moribus acli- 
bufque clarefcat. D. Greg. Papas 



Sacram. Liber, p. 239. [The MS. is 
not earlier than the eighth century, 
and probably not much later. See 
Menardus' Preface.] Other pafTages 
to the fame effect are quoted in Ap- 
pendix B. 

x. Veftimentorum fuperftitionem, Deo 
odibilem. Cf. infra, note 299, p. 
106. 

A He fpeaks of them as tranjmijfa, 
" fent acrofs," by Antichrift, and as 
precurfors of his advent. 



lii 



Tranfttion Period. Literary Monuments. 



had been a great development of external fplendour in drefs, 
either fecular f or minifterial, or both ; and that this had 
been defended upon fome grounds of religion, which were re- 
garded as fuperftitious and anti-Chriftian by St. Boniface. 

ft Of the fplendid fecular drefs af- . tury, we have many notices in early 
fe&ed by ecclefiaftics in the eighth cen- I writers. Compare note 336, p. 165. 




From a Drawing in Her Majefty's Collection. [See Description of PI. XXXIII.] 



liii 



CHAPTER VII. 

Special Vestments and Insignia of Christian Ministry 
between 4oo and 800 a.d. 

We have already mentioned the two principal authorities for 
the Chriftian veftments of this period, — St. Ifidore/ and the 
Fourth Council of Toledo, for the Weft ; St. Germanus v of 
Conftantinople, for the Eaft. We may take the -enumerations, 
there given, as a bafis, in proceeding now to confider thefe 
veftments more in detail. 

Ministering Vestments in the West. 

The veftments and infignia mentioned in the Acts of the 
Council of Toledo, a.d. 633, are the Alb, the Planeta, the 
Orarium ; and, in addition to thefe, the Epifcopal Ring, and 
Paftoral Staff, as the diftinctive infignia of a bifhop. Thefe 
Acts, however, determine, with certainty, only the veftments 
recognifed at that period in Spain. From other fources we 
learn the names of additional veftments, fuch as the Dal- 
matic, and the Pallium, connected more particularly with 
Rome ; and of thefe alfo we will take the prefent opportunity 
of fpeaking. 



v See infra pp. 68 and 75 ; and for S. Germanus, p. 82. 



liv 



The Alb. 



i. The Alb. 

The cc tunica alba," or, as it is more briefly called,^ the 
alba, is the term ufed of the long white tunic worn, as we 
have feen, from Apoftolic times, by thofe who miniftered in 
the Church. Even as early as the Fourth Council of Car- 
thage/ we find a canon regulating its ufe as a garb to be 
worn, by deacons,*' only at fpecifled times. And by this name, 
probably for more than four centuries, rather than by daU 
ntatica, was the tunic of holy miniftration known in all the 
Latin churches, Rome only excepted. 

Later notices of the cc alb " occur in the Council of 
Narbonne e (a.d. 589^, indicative of the growth of great 
irreverence in the celebration of the fC mafs," an irreverence 
which required to be checked by fpecial enactment. And if 
we find in the Acts of the Council of Toledo, already alluded 
to, that the cc alb " is there fpoken of as the characteriftic 
veftment of a deacon, it is not that bifhops and prefbyters did 
not wear a white tunic under the cc planeta," but that the 



I Alba is firft ufed virtually as a 
fubftantive, in a paffage from Vopifcus 
[in Claudio, 14 and 17), in which we 
read of an alba fubferica, i.e. made of 
linen interwoven with filk, fent as a 
prefent by Trebellius Pollio to Clau- 
dius (circ. a.d. 265). 

0 Concil. Carthag. iv. Can. 41 
(Labbe, vol. ii. p. 1203). Ut diaconus 
tempore oblationis tantum vel lettiotiis 
alba utatur. It is very doubtful 
whether there was ever fuch a Fourth 
Council of Carthage actually held. 
The Canons, however, which are at- 



tributed to this Council, are of about 
the date affigned, viz. towards the 
clofe of the fourth century. 

5r It is to this white veftment of 
Deacons that John the Deacon alludes 
(Vita S. Gregorii, lib. i. 25), faying, 
that on being ordained deacon, St. 
Gregory appeared non folum nitore ha- 
bitus, verum etiam claritate morum 
probabilium, divinis angelis ad<equari. 

g See Labbe, torn. v. p. 1020. 
Nec diaconus, aut fubdiaconus certe, vel 
Lettor, antequam mijfa confummetur, 
alba je prtefumat exuere. 



T he Dalmatic. 



deacon, having no fuper-veftment/ was fpecially defignated 
by the white alb in which he miniftered. 

Before proceeding further it may be well to notice a 
fpecial form of the miniftering tunic, connected more efpe- 
cially with Roman ufe. 

The Dalmatic. 

The Dalmatic* (fee Pi. VL and XXVIII.) was a tunic 
with long and full fleeves, differing therein from the colobium, 
which had a very fhort and clofe fleeve, reaching a few inches 
only below the moulder/ 

Like other garments appropriated at a comparative early 
time, to ecclefiaftical ufe at Rome, the Dalmatic had been 
in ufe by perfons high in fecular pofition, before it was 
adopted by the Church. In the Weft/ the earlieft fecular 
traditions connected with it are peculiarly unfortunate. For 
the firft perfons recorded to have worn it are the Emperors 
Commodus (f a.d. 190) and Heliogabalus 223). Their 
biographer Lampridius* records, as an outrage upon all pro- 



a- Compare PJ. XXVIII. where 
Archbifhop Maximian wears a planeta 
over a dalmatic, whereas the two 
clerics in attendance on him are in 
dalmatics only. See alfo PI. XVII. 

t The full expreffion was tunica 
dalmatic a, but this very rarely occurs, 
the word dalmatica being ufed as a 
fubftantive, as was " alba." The name 
was derived from the province of 
Dalmatia. See note 131. 

v See, for example, the woodcut in 
p. xxxiv. 

(p Of a different kind are the firft 
traditions in the Eaft, if the word 
hXpctTixiov, ufed by John Damafcene, 
be not an anachronifm. Speaking of 



the pretences to fpecial fanclity made 
by the Pharifees, he mentions, inter 

alia> <7yY,[A0iTOL IfoXogYlCTKlVTlKG!, TVIS h- 

$i><rix$, "hid T2 t?j ^tt&^ovjjj, xui roov 
"hsAuo&Tir-i'av, yitovv koXo/Bic-jv, xeti tov 
7rAoiTvcrfiov T60V (pvXxKTygiav, TovTirn 

Koil poi'o-Kav i7ri ret 7m^vyio(, ryj$ d[A7rz- 
yhvn$. [Cotelerii Eccl. Grcec. Monu- 
ment a Inedita, vol. i. p. 284 ] 

X Lampridius in Heliogabalo, cap. 
26. Dalmaticatus in publico poji ce- 
nam f<zpe vifus eft ; Gurgitem Fabium 
et Scipionem Je appellans, quod cum ea 
vefte ejjet cum qua Fabius et Cornelius 
a parentibus, ad corrigendos mores, ado- 
lej'centes in publicu?n ejfent producli. 



Ivi 



The Dalmatic. 



priety,^ the fact of their being feen in public wearing this 
particular kind of tunic. Of the latter he writes, that he 
would often appear in public, after dinner, clad in a Dal- 
matic ; and calling himfelf a fecond Fabius or Scipio, <c be- 
caufe he wore a garment fuch as that in which Fabius and 
Cornelius, before they attained to manhood, were made by 
their own parents to appear in public, as a punifhment for 
fome offence committed." It may feem ftrange, at firft 
thought, to hear of precifely the fame garment being worn, 
cc in public," only fome thirty years later, by a Chriftian 
biihop. St. Cyprian of Carthage (f 258), when led out to 
death, was wearing (if the <c Acts " of his martyrdom may 
herein be trufted), firft a byrrhus,*' then, under that, a Dal- 
matic ; and again, under the Dalmatic, a <c linea" or fhirt. 
That drefs was, of courfe, not that which he would ufe in 
offices of holy miniftry, but the feemly attire which he would 
wear on other occasions. And it is probable, for reafons 
already fully fet out in earlier chapters 01 of this Introduction, 



if' The impropriety may have con- 
rifted either in coming out into the 
ftreets, ficut erat, in the dalmatic, in 
which he had reclined at table, with- 
out toga or pallium ; or poffibly in his 
wearing a tunica manic at a. This laft 
would have been thought effeminate 
in the days of thofe older Fabii and 
Scipios. And hence the punijbment 
involved in making two high-fpirited 
boys appear in a tunic fit only for 
women. But I can hardly think, with 
Dr. Hefele, that a dalmatic worn by 
an emperor under a fuper-vejiment 
{toga, pallium, or Iacema), would have 
been thought an outrage upon pro- 
priety in the third century of our era. 

a We hear elfewhere of a " byr- 
rhus" as the fecular drefs of bifhops, 
and others of the clergy. St. Augus- 
tine (Serm. de Diverfis, ccclvi., torn. 



v. p. 1579, fqq-\ for example, fays, 
that he could not wear a byrrhus pre- 
tiofus, even if it were given him. A 
byrrhus of coftly material might per- 
chance he fitting for a bijhop, but not 
fitting for Auguftine, " ho?ninem pau- 
pefem de pauperibus naium." If good 
folk wifhed to give him what he 
mould actually wear, it mull be fuch 
as he could wear " without bluming." 
If it were more than this, he mould 
fell it, and put the money into the 
common llock. For other references, 
fee Raynaudus, De Pi/is, &c, p. 
1285. The word byrrhus, in older 
Latin burrus, is probably the Greek 
nvpfa. So St. lfidore, Orig. lib. 
xix. cap. 24. Birrus a Graco voca- 
bulum trahit : illi enim birrum bib rum 
[/eg, 9Twppai>] dicunt. 

a See Chapter II., p. vii., fqq. 



The Dalmatic. 



lvii 



that a bifhop, in fo important a place as Carthage, would 
habitually wear a long and {lately tunic, like the Dalmatic, 
which even ordinary perfons would at times arTume, on occa- 
fions of unufual folemnity. And when worn, as by St. 
Cyprian, with a fuper-veftment over it, it would at once be- 
come appropriate to a folemn occafion, and to a perfon of 
dignified rank. 

That the ufe of the Dalmatic, as a tunic of ceremony for 
ftate officials, and other fuch, continued at Rome itfelf fide by 
fide with its ecclefiaftical ufe, we have proof afforded in the 
defcription 0 given by John the deacon, of the drefs worn by 
Gordianus, a fenator, father of St. Gregory the Great [fee 
PI. XXV]. That double ufage, fecular and ecclefiaftical, 
has continued ever fince. A Dalmatic is ftill worn as one 
of the imperial and royal coronation robes, both on the 
Continent and in England. Of its ufe as an ecclefiaftical 
vehement, in ancient and in modern times, we proceed now 
to fpeak. 

The earlier! traditions y on the fubject go back to the 
time of Conftantine. Sylvefter, then Bifhop of Rome, is 
faid to have ordered that the deacons mould wear Dalmatics 
in place of the colobia, which had previoufly been in ufe in 
offices of holy miniftry. The fulleft account of the fubject 
is that of Rabanus Maurus (infra^ p. 106, fqq.^y written about 
the middle of the ninth century. He fays, that cc In the 
earlier! times mafs was performed in the drefs of ordinary 
life, as fome Eafterns are faid to do even to this day. But 



/3 Joan Diac. Vita S. Gregor. lib. 
iv. cap. 84. Gordiano 
caflanei coloris Planeta, fub Planeta 
Dalmatic a, in pedibus caligte. 

y See Rabanus Maurus (infra, p. 
88), De Infi. Cler. lib i., 7 and 20; 
Amalarius De Eccl. Off. lib. ii. cap. 
21 {infra, p. 99), and note 203, p. 
105); Alcuinus De Div. Off. (infra, 



p. 116); Honorius of Autun (infra, 
p. 137.) With thefe agrees Ana- 
ftafius, drawing as he did from the 
fame fources as the early writers 
above quoted. De Fit. Pontif. p. 
105. In S. Sylveftro. "Hie confti- 
tuit ut diaconi Dalmatica uterentur in 
ecclefia, et pallio linoftimo L-eva eorum 
tegereiur" 

h 



Iviii 



The Dalmatic. 



Stephanus, 2 twenty-fourth Pope, directed that priefts and 
Levites fhould not employ their facred veftments in the 
ordinary ufage of daily life, but referve 213 thern exclufively 
for the Church. And Sylvefter ordained, that deacons mould 
wear Dalmatics in Church, and cover their left hands with a 
pallium 214 of mixed linen and wool. And at firft (primo), 
before Chafubles came into ufe, thofe of the prieftly order 
wore Dalmatics. But afterwards, when they had begun to 
wear Chafubles, they conceded the ufe of Dalmatics to deacons. 
And yet, that pontiffs themfelves sought to wear Dalmatics, is 
clear from this, that Gregory £ and other Roman primates^ 
allowed the ufe of them to fome bifhops, forbade it in the 
cafe of others. And from this we may gather that in thofe 
days that was not matter of general privilege, which now 
almoft all bifhops, and fome prefbyters, regard as their 
right, to wit, the wearing of a Dalmatic under the Chafuble." 

This account, compared with the original paffage quoted 
by Anaftafius from the Gefia Pontificum (note y, p. lvii), leaves 
fome queftions ftill open to doubt. Both writers agree in 
ftating that St. Sylvefter's ordinance had fpecial reference to 
deacons. And it. is poffible, therefore, that the Dalmatic, or 
full-fleeved tunic, may have been worn by bifhops and priefts 
in the Roman Church, at an earlier period. And fo fome 
writers 91 have maintained. But it appears more probable 
that the fuller tunic was affigned to the deacons/ becaufe they 



£ Sed. 253-257. 

s See, for example, the letter quoted 
infra , p. 67. 

£ So Pope Zachary {fed. 741-752), 
writing to Auftrobert, Bimop of 
Vienne: Dalmaticam ufibus veftris 
mifimus, ut, quia ecclefia veftra ab hac 
fede doclrinam Fidei pertepit, et morem 
habitus facerdotalis, ab ilia etiam acci- 
piat dec or em honoris. For Pope Sym- 
machus, at a much earlier date, fee 
below note Q. 



7i Vifconti De Apparatu Miff at, lib. 
iii. cap. 25. Du SaufTay, Panoplia 
Epifc. lib. vi. cap. 3 and 4. Apud 
Martigny, D. A. C. in voc. Dal- 
matique. 

6 With this would agree again the 
concefhon of the Dalmatic to the 
deacons of the Church of Aries, by 
Pope Symmachus (fed. 498-514). 
\Vita Ccefarii Arelat. apud Baron. An- 
nal. torn. vi. p. 601, ad ann. 508]. 
" Ipfe Pontifex pneclara ejus (jc. S. 



The Dalmatic. 



lix 



wore no fuper-veftment, fo that the fcantinefs of the older colo- 
bium was in their cafe fpecially confpicuous. 

However this may be, it is clear that, as late as the eighth 
century, the Dalmatic, as a veftment of Chriftian miniftry, 
was regarded as fpecially belonging to the Roman Church ; 
and that it was only by fpecial privilege from Rome (or by 
invafion of that privilege) that it was worn in any of the 
diocefes fubject to the Roman See. 

With this accords the fact, noticed by foreign ritualifts,* 
that, with fpecial exceptions only, the Dalmatic was not worn 
in the Gallican Church till, in the time of Hadrian I., her 
own Liturgy was difplaced (under prefTure from the Crown) 
by that which was in ufe at Rome. 

One word mull be faid, in conclufion, as to the ornaments 
of the Dalmatic at this period. From a paffage of St. Ifidore 
(quoted below at p. 74), it has been inferred by fome, that 
that all Dalmatics had clavi or ornamental {tripes, of purple.* 
But this is evidently a miftake. Of the very few ecclefiafticai 
Dalmatics, earlier than the year 600, whofe date and whofe 
colour I have been able to determine, none have any other 
than black ftripes. And even if exceptions mould be found, 
no more would be proved than that the clavi of fuch dal- 
matics might be purple. The fhort notices of words like 
<c dalrnatica" which have been preferved to us by S. Ifidore, 
are often copied ftraight down from Scholiafts on Plautus, 



Caefarii) meritorum dignitate permo- 
tus, non folum eum veriffime Metro- 
politan! honore praeditum voluit, fed 
etiam fpeciali quodam privilegio pal- 
lii ufum ei permifit, et diaconos ejus 
perinde ac Roman a Ecclejice diaconos 
D aim at ids uti voluit" 

t Martigny D. A. C. in voc. Dal- 
matique. 

k Dr. Hefele, who is generally very 
exact, has been led into error as to the 



colour of the clavi on the Dalmatics in 
the Ravenna mofaic (PI. XXVIII). 
They are black, not purple, as he fup- 
pofes. See p. 206 of his treadle. 

A A mofaic, of which there is a 
coloured drawing in the Windfor col- 
lection, reprefents the Apoftles with 
red clavi upon their tunics. This 
mofaic dates from the year 640, and is 
the earlieft which 1 have found fo 
ornamented. 



Ix 



The Psenula. 



Terence, and other old writers, and are not in all cafes to be 
regarded as the refults of careful refearch of his own. This 
being fo, I think it not impoffible, ^ that his account (p. 
74, note 131) of the Dalmatic (a veftment which does not 
appear to have been ufed in Spain) may be derived from 
fome fuch older fource ; and that the word Jacerdotalis may 
have referred (when originally penned by its aclrual author) 
to a tunic of heathen priefthood, fuch as we have feen to 
have been in not unfrequent ufe. 



2. The P^nula, Casula, and Planeta. 

Moft writers on ritual afTume that the three words, with 
which this feclion is headed, are but different names for one 
and the fame garment. There are many queftions of intereft 
involved in the inquiry whether this arTumption is well 
grounded, or no. And I propofe therefore to ftate here the 
general refults of a careful inveftigation of the hiftory of 
thefe three words ; and to fet out in full, in an Appendix," 
the evidence upon which thofe refults have been reached. 



The P^enula. 

I give precedence to the Pasnula, as being, in all proba- 
bility, far the older!: word of the three. We have direct 
evidence that garments, called by this name, were in ufe in 
Italy from the third * century before Chrift, to the fifth 0 
century of our era. In the Earl: the quivokng (the fame word 



(A A contrary opinion to this is ex- 
preiTed in note 13 1, p. 74. But that 
note was written a year ago, when the 
writer knew lefs of St. Ifidore's mode 
of working than he does now. See 



Appendix A, Nos. 12, 13, 14. 

v See Appendix C. 

I Appendix C, No. I. 

e Appendix C, No. 22. Compare 
what is faid under No. 23 and 25. 



The Panula. 



Ixi 



under another form) has had a flill wider range. We hear 
of it firft in a writer*" of the fourth century B.C., but then 
in a context which implies a belief, that fuch a garment was 
in ufe cc ante Agamemnona" And the fame word, in its 
Byzantine form (note 153) having been adopted in the Eaft, 
at an early period, « as the defignation for the fuper-veftment 
worn in offices of Chriftian miniftry, furvives even to this 
day, both in the Greek Church itfeif, and, with flight modi- 
fications, in other Churches of the Eaft. e 

Deferring, for the prefent, any further reference to its ufe 
in the Eaffc, we mall do well to note here thofe points only in 
the hiftory of the Psnula, which will illuftrate its relation to 
the Planeta or Cafula, the " Chafuble " of Weftern ufage. 

And, firft, for its form. Whether, in the later times of the 
Roman empire, the primitive form of this garment was always 
exactly adhered to, may reafonably be doubted. But this at 
leaft is certain, that the prevailing idea, connected with this 
word, was that of a garment which fo completely enveloped r 
the whole perfon, as to interfere entirely with active exertion 
of the arms. It was probably much fuch a cloak as the 
cc poncho," which was in fafhion in England not many years 
ago ; with this addition, however, that it was furnifhed with 
a hood (as fuch outdoor garments for common ufe generally 
were) for protection of the head, if need were, from cold 
or wet. This primitive fhape of the garment is probably 
that which was long retained in the Ea{l (as it ftill is, I be- 
lieve, in many parts of it), and which may be feen reprefented 



•x Rhinthon, quoted by Julius Pol- 
lux. See Appendix C, No. 16. 

g The earlieft dirett evidence of 
fuch adoption, as far as I know, is the 
pafTage of Patriarch Germanus, referred 
to in Appendix C, No. 24. 

<r In the Syriac Liturgies QcctvoXiov 
appears as Faino, Filono, or Phaino. 
[Ifa-Bar-Hali, quoted by Renaudot, 



Lit. Orient. Coll. ii. p. 55.] In the 
Arabic verfion of the Coptic Liturgies 
it is generally Albomos, "T\\t Bur- 
nous," with which we are more or 
lefs familiar. But in Sclavonic the 
Greek word reappears as Pheloni. 

t See Appendix C, No. 3 ; and 
compare No. 16, and note 396. 



Ixii 



The Paenula. 



in PI. LVIII., No. i (St. Sampfon). But in the Weft it 
is very poffible that the older form may have been fo far 
modified, that a garment fuch as that mown in PL V. bis 
(No. 5), may really be intended for a Paenula, as moft 
antiquaries believe. u 

We have abundant evidence in Roman literature of the 
ufes to which the Paenula ferved, and of its gradual exaltation 
in dignity from a garb of flaves or of peafants <? to one which 
even emperors x might wear in travelling, and which was 
expreffly prefcribed, in the fifth century of our era, as the 
drefs of fenators.^ 

A Paenula, of fome kind, was from very early times re- 
cognifed as the proper drefs for travellers." But to wear a 
Paenula as an ordinary drefs, in the city, would, in republican 
times, have been regarded as a grave breach of etiquette on 
the part of any one who pretended to the character of a 
gentleman. But the ufe of the Paenula in rainy or very cold 
weather, as an outer cloak to be worn over the ordinary 
drefs, had in the firft century of our era become well efta- 
blifhed even in Rome." Yet even in the fecond century of 
our era the older plebeian afibciations ftill clung about it, 
fo that an emperor £ could not appear in fuch a drefs in the 
city, be the weather what it would. In the third century y 
a fpecial permiflion was given by the Emperor Alexander 
Severus, by which fenators were allowed to wear the Paenula 
in cold weather, even intra Urbem. But the fame decree 
forbade its ufe by ladies, except when on a journey. It is 
not till yet two hundred years later * (a.d. 438) that we find 



v See Oclavius Ferrarius, p. 831 ; 
Bartolus Bartolinus, De Pcenula, cap. 
iv. ; Weiss, Koftumkunde im Mitte- 
lalter, p. 14, fig. 8. 

<p Of flaves, Appendix C, No. I ; 
of peafants, Appendix C, No. 4 (com- 
pare No. 9). 



X See Ferrarius D. R. V. pars ii. 
lib. ii. cap. 5. 

\J/ Appendix C, No. 22. 

a Appendix C, Nos. 3, 5, 15. 

« Appendix C, Nos. 7, 12, 13. 

/3 Appendix C. No. 13. 

y Appendix C, No. 1 5. 

$ Appendix C, No. 22. 



The Cajula. 



lxiii 



the Paenula formally inftalled, in the place of the older toga, 
as the diftin&i^e garment of peaceful dignity, and as fuch 
to be worn by fenators, to the exclufton of the warlike 
" terrors " aftbciated with the chlamys. 1 * 2 

An important queftion now arifes, Was this Paenula the 
fuper-veftment adopted by the Weftern Church as the dis- 
tinctive garb of bifhops and priefts in the higher!: offices of 
Chriftian miniftry? By the Weftern Church in Apftolic 
times 3 or in the centuries immediately fucceeding, moll un- 
doubtedly it was not. The proof of this may be feen in the 
Appendix. 5 And to what is there ftated I may add here, that 
I have neither feen alleged by others, nor have I myfelf 
found, one parTage of any Latin writer from the firft 
century to the fourteenth, in which mention is made of the 
Paenula as the proper name of a veftment of Chriftian miniftry. 
But, on the other hand, the ufage of the ph<enolion by the 
Greek Church, and early monuments of ecclefiaftical drefs in 
the Weft, fuch as thofe in PI. XXVIII., XXX., and XXXI., 
lead to the conclufion, that the fuper-veftment worn in the 
fixth century, though called Planeta, was not unlike in form 
to the Paenula of which we have been fpeaking. And it is of 
courfe pojfible that, in fome local churches, the name Paenula 
may really have been employed rather than Planeta, as a 
defignation for this veftment. All that can be faid is that 
no evidence has ever yet been alleged to prove that fuch was 
the cafe. 

The Casula. 

There is no certain evidence of the word cafula ever being 
employed in fpeaking of a veftment of Chriftian miniftry 
before the ninth century of our era. If, therefore, the ar- 
rangement adopted in this treatife were ftriclly adhered to, 
this word would firft come under difcuflion at a later period 



£ See Appendix C, under No. 17. 



Ixiv 



The Cafula. 



than the prefent. But it will be convenient to give the 
earlier hiftory of the word in this place, in order to make 
it clear how the Cafula {lands related to the Planeta and 
the Paenula. 

And, firfl, for the origin of the word. There is no doubt 
that the derivation given by St. Ifidore is the true one. £ He 
regards it (fee p. 74, note 130) as a diminutive of cc cafa" 
Cf a little houfe," or cc hut." And we find, in point of fact, 
that the word had in his time the meaning of a cf hut," or 
"booth," 130 fide by fide with that of a garment, which is its 
more common meaning. 

As regards its primitive fhape we have no certain evi- 
dence to guide us, in refpect of the firft eight centuries, 
becaufe, as far as we can now judge, the fuper-veftments 
in the monuments of ecclefiaftical drefs, dating from the 
fixth and feventh . centuries, would have been originally 
called Planets, and not Chafubles. But there is a ffrong 
probability that in form the Cafula of earlier times differed 
but little," if at all, from the Planeta and the Pasnula. What 
difference there was confifted chiefly in material, and pofiibly 
in ornament ; the Cafula being in thofe older days a garb 
chiefly worn by the poor, and, becaufe worn by the poor, 
therefore alfo by monks. [Appendix C, No. 26, 28, 32, 33.] 



£ A paflage of Philo Judasus, Dc 
Viclimis (quoted by Alb. Rubenius 
D. R. V. lib. i. cap. 6) contains a 
curious anticipation of this application 
of the term cafula, to a cloak, cclyoov 

ell al T^X^S OCl {leg. KOti) $0(>Oti (TVVV- 
(pOClVOfiiVOCt T2 X.UI G-V^Oi7rT0(AiVCi,l, tyogVlTOll 

yiyovcctriv o$oi7TO(>0!<; oixtstl, xc&i {.tolXia-Tcc 
roTg h (rrgoiTUxis, ovs 7rbtea<; Iv 

V7Tcii'$(>cp $iotT(>ifiiiv Jivccyx-d^ovo-tv ou 

ygCic&i rot, TToXXoc. He is evidently de- 
fcribingthe (pcctvoXvig, which in his time 
was in ufe in the Eaft as well as in 
Greece and Italy. And by fpeaking 



of it as " a portable houfe " for tra- 
vellers, he makes it very probable that 
he was acquainted with the term 
cafula, as employed in the lingua vol- 
garis for the fame garment, by the 
Latin-fpeaking peoples. 

vi Among other points of refem- 
blancc the older Cafula was, like the 
Paenula, a v eft is cucullata, provided with 
a cowl or hood for the protection of 
the head. See the quotation from St. 
Ifidore, p. 74. Cafula eft vefiis cu- 
cullata, 1$ c. And fee, further, Ap- 
pendix C, No. 38. 



The Cqfula. 



Ixv 



In the Appendix will be found all the earlier! notices that 
have been preferved to us, having reference to the Cafula. 
And their general refult, it will be feen, is this. The word 
was originally ufed of a garment worn, in outdoor ufe, by- 
men of the lower clafs/ as a protection againft cold and wet. 
The fame word was occafionally employed (in the African 
provinces at leaft) in fpeaking of the cloak worn for fimilar 
purpofes by perfons in fomewhat higher ftation. Thus St. 
Auguftine employs the word, in one place, in fpeaking of the 
outdoor garment worn by a journeyman tailor at Hippo 
(before his own time). At another time, fpeaking to an 
ordinary congregation (Sermo CVII.), he expreffes his wonder 
that when men are careful that every thing about them mould 
be good of its kind, they care not that their own fouls mould 
be fo alfo. cc Thou choofeft not a bad houfe, but a good one, — 
nor a bad wife, but a good one, — nor a bad Cafula, or a bad 
jfhoe, — and why then art thou content that thine own foul 
be bad?" (See Appendix C, Nos. 26 and 27). 

The Cafula was alfo, from the fixth to the eighth cen- 
tury, recognifed as the chara&eriftic drefs of monks ; and 
was worn, in outdoor drefs, by many bifhops, and by the 
clergy generally. St. Boniface (Appendix C, No. 36) in 
Council prefcribed it as the proper out-door drefs of the 
clergy (note 416), forbidding the ufe of the Sagum, or fhort 
cloak worn by the laity. (Appendix C, Nos. 27, 28, 29, 

Laftly, at the beginning of the ninth century,' we find the 
word Cafula ufed for the firft time, as a defignation for the 
veftment previoufly known as Planeta ; and from that time, 
down to the prefent, the word Cafula has in common ufage 
almoft fuperfeded the older term. 



£ See Appendix C, Nos. 27 and 32. 



See p. 203, note 420. 

i 



Ixvi 



The "Planet a. 



The Planeta. 

This laft-named veftment is that with which we are more 
properly concerned in reference to the transition period, be- 
tween the fourth and the ninth centuries. 

We hear of the Planeta firft in the fifth century, and 
again in the feventh (fee Appendix C, Nos. 38 and 42), 
as a drefs too coftly to be worn by monks. And with this 
agree later notices, from which (Appendix C, Nos. 39 and 
41) we find that it was worn by laymen of rank, both in 
Rome itfelf and in the African Provinces, in the courfe of 
the fixth century of our era.* 

The firft mention or it as worn in offices of Christian 
miniftry is found in the Acts of the Council of Toledo, early 
in the feventh century (fee p. 75). But we find it there 
fpoken of not as any new thing, but as the recognifed habit 
of bifhops and prefbyters, diftinguiftiing them from the 
deacons, who wore an alb only. 

St. Ifidore, who prefided at that Council, and whofe pen 
may be clearly traced (note 133) in the record of its acts, 
has given elfewhere a derivation of the word Planeta. In 
an enumeration of a great variety of garments worn in ordi- 
nary life, he comes to the mention of cc Cajula " already 
noticed. And he proceeds in the fame fentence (fee p. 74) 
as follows. cc The Cafula is a garment provided with a cowl, 
the name being a diminutive from c cafaj a houfe, becaufe, 

like a little houfe, it covers the whole man In 

like manner, people fay that in Greek Planeta are fo called, 
becaufe the border of the Planeta ' wanders ' in vague lines 
about the body. For which caufe fome ftars are called 
< Planetse,' as implying that their movements are erratic and 
divergent. " Rabanus Maurus, in the ninth century, while 
adopting verbatim (fee p. 91) St. Ifidore's derivation of the 



k See, further, Appendix C, Nos. 40, 42, 44, 45. 



The Planeta. 



Ixvii 



word Cafula> fays, expreffly, " hanc (fc. Cafulam) Graci Plane- 
tarn vocant," identifying, diftinetly, the Cajula and the Planeta. 
In fo identifying them he was fo far right, that in his own 
time the diftin&ion between the two was no longer recognifed. 
But in the ftxth and feventh centuries it is evident that they 
were diftinguifhed, the Cajula as the humbler and fimpler drefs, 
proper to poor men and to monks (Appendix C, No. 26) ; 
the Planeta as the handfomer and more coftly habit, worn in 
ordinary life at Rome, alike by fenators and by popes (Ap- 
pendix C, No. 41) ; and in Spain certainly, if not elfewhere, 
the diftindtive veftment of bifhops and prefbyters. 

The form of the Planeta (as an epifcopal veftment), at 
that time, may be feen in PI. XXVIII., compared with 
PI. XXX. and XXXI., and to thefe we may add PI. XXV., 
in which St. Gregory and his father Gordianus, a Roman 
fenator, are both reprefented as wearing a Planeta. 

Summary of evidence relating to P^nula, Casula, and 
Planeta, in the Transition Period. . 

On a review of the whole evidence as to thefe three gar- 
ments, we arrive at the following conclufions. 

Firft, that in general form the three differed little, if at 
all, the one from the other. But there is no evidence to 
mow that a veftment of Chriftian miniftry was ever called 
Pasnula in the Latin Churches ; nor Cajula before the ninth 
century. That till about the clofe of the eighth century, 
cc Planeta " was the name given to the fuper- veftment of 
Chriftian miniftry, which in form and in ufe correfponded 
to what at a later time was known as the Chafuble (Cajula). 

That all thefe garments were worn, in ordinary life, by 
laymen as well as by ecclefiaftics ; the Planeta, however, 
as worn by laymen, being regarded, in all probability, as a 
mark of official dignity. 



Ixviii 



The Orarium. 



3. The Orarium (the later cf Stole.") 

1. In the Ads of the Council of Toledo, which we have 
taken as our ftarting-point for the prefent period, we find 
the Orarium recognifed as a diftinctly minifterial veftment, 
worn by bifhops, prefbyters, and deacons ; the Orarium of 
the deacon, however, being worn upon one (the left) moulder 
only. 

Whence this word Orarium, and what the origin of the 
veftment fo called ? To thefe queftions fuch reply as can 
be given will appear upon confederation of the following 
fads. 

For the origin and derivation of the word itfelf, we muft 
look not to the technical connotations of the word, whether 
fecular or ecclefiaftical, but to what is older than thefe tech- 
nicalities, the common ufage of the word as a term of ordi- 
nary fpeech. So guided, we mall probably be right in think- 
ing, that the word is connected with os y the mouth (of which 
or is the real root-form), or, in its plural form, ora, the 
face ; and regard the term as originally equivalent to our 
own " handkerchief." (See Appendix E, No. 1). 

But of the paflages, now extant, in which the word occurs, 
thofe of earlieft date (Appendix E, No. 1 b) employ it in 
a fomewhat technical fenfe. We firfl: hear of it in the pages 
of Trebellius Pollio, a writer of the fourth century, and a 
contemporary of Conftantine. According to him the Em- 
peror Gallienus (Imp. 260-268) fent to Claudius (his fucceilbr 
in the empire) as an imperial prefent, four or aria Jarabdena. 
Not very many years later we hear of Aurelian (Imp. 
270-275) being " the firft who distributed or aria as prefents 
to the people, to be ufed by them c ad favorem,' " i.e., probably 
as colours to be worn and waved at the circus, on occafion 
of public games, much in the fame way as ribands of various 
colours are worn now, f ad favor em J among ourfelves, whether 



The Orarium. 



Ixix 



as emblems of political party, or (in contexts of another kind) 
of rival univerfities, or of rival fchools. 

Once more. At a period not very long fubfequent to 
that laft named, we find, upon the Arch of Conftantine (fee 
PI. IV.), a reprefentation of the Emperor and his attendant 
courtiers ; and of thefe latter many are diftingui fried by a 
broad riband, or fcarf, worn over their other drefs, prefenting 
nearly the appearance of the "-riband" of the Order of 
Knighthood, frill worn as an honorary distinction in our own 
times. And the icarf, or broad riband, fo worn, correfponds, 
in general appearance, to the Orarium of the earlieft eccle- 
fiaftical monuments in which this veftment is reprefented 
(fee PI. XXVIII., XXX., XXXI.), though in point of 
arrangement fome difference is obfervable. 

In another Roman monument (not ecclefiaftical), of 
which an engraving is given by BoifTardus, a fimilar <c fcarf" 
is feen worn over the reft of the drefs by two of the principal 
perfonages reprefented. But here the arrangement differs 
considerably from that feen in the plates, reproduced in this 
Work, to which reference has juft been made ; and ap- 
proaches very clofely to the form of the later archiepifcopal 
pallium, as it may be feen in PI. XXV., XLIL, &c. 

To thefe facts mould be added that to which I here allude 
by anticipation, viz. the ufe of pallia linoftima^ or cloths partly 
of linen and partly of wool, employed at Rome from the 
time of S. Sylvefter, as distinctive infignia of deacons ; and the 
carrying of an lyxei'giov, a napkin, or towel, to fimilar pur- 
pofe, by deacons in the Eaft. 

And with all thefe facts before us we mall probably not 



A See note 214, p. 108. The 
fame words are employed (being taken 
from the fame fource) by Anaftafius, 
De V. R. P. p. 105. But this writer 
records a prectfely fimilar order made 
by Zofimus (fed. 417 a.d.) : Hie 



multas conftituit ecclefias, et fecit con- 
ftitutum ut diaconi lavas teclas babe- 
rent [bora facrificti, fo one MS.] de 
pallis (fic) linoftimis, et per parocbias 
conceffa licentia cereos benedicL 



Ixx 



The Mappula. 



do wrong in concluding, that the ufe of " or aria" of " pallia 
linoftima" (mappulae or manipuli), of the, pallium pontificium> 
in the Weft — of apugiov, ly%ei'gtov, GjpoQogioVy in the Eaft — are 
all inftances of the adaptation, with certain modifications, to 
Chriftian ufe, as diftinctive infignia in the church, of what 
had been previoufly ufed in fecular life as marks of fpecial 
privilege, or of official dignity. 

The fact that the date of thefe adaptations, both in Eaft 
and Weft, is not earlier than that of the " peace of the 
church," fo called, in the time of Conftantine, adds confider- 
ably to the probability of this conjecture, becaufe of the 
more fully developed organifation which then firft became 
poflible. 

We need only add that the veftment now known in the 
W eftern Church as a cc Stole," was called cc Orarium " (not 
Stole) till the clofe of the Tranfition Period. It is in accord- 
ance with this fact that the Greek word arokrj is never ufed 
in the Latin fenfe of a cc Stole," but retains, in ecclefiaftical 
and Byzantine Greek, its older claftical meaning. [Note 141, 

P»3-] 

4. The Mappula and Papal Pallium. 

The three veftments already defcribed, the Alb (or 
the Dalmatic, as the cafe might be), the Planeta, and 
the Orarium, thefe alone can be defcribed as veftments of 
Chriftian miniftry, properly fo called, recognifed in the Weft 
during the Transition Period. But a few words muft here 
be faid of two veftments, connected more efpecially with the 
Roman Church, viz. the Mappula and the Papal Pallium. 

From two letters on the fubject of the Mappula, which 
are quoted in the Second Part of this work (pp. 65 and 66), 
we learn that, . even before St. Gregory's time, a cuftom 
had obtained, that the clergy of the Metropolitan City fhould 
carry Mappula. The Roman clergy confidered this a dif- 
tinctive privilege, to which no other church could lay claim ; 



The Mappula, 



Ixxi 



and refented extremely the pretenfion to a fimilar right put 
forward by the clergy of Ravenna. St. Gregory, by way of 
appearing the ftrife, gave his confent at laft that the principal 
deacons of the Church of Ravenna mould wear them, but 
only when in attendance, on ceremonial occafions, upon the 
archbifhop. Compare Appendix C, No. 40, and note 418. 

The matter is only fo far of importance, that it illuftrates 
a tendency of which we find many instances at a later time. 
At Rome, the centre of the wealth, the luxury, the power, 
of the older empire, fpecial developments of outward drefs 
and infignia were brought about from time to time ; and for 
the very reafon that thefe were connected, at firft, with the 
feat of government, and of the " Apoftolic fee," the clergy 
of other churches became defirous of the like diftinclions, and 
fo the example fet at Rome was fooner or later followed in 
the Weft generally. This we mail find to have been the 
cafe with the Mappula of which now we are fpeaking. 
The Maniple, which, to the eyes of Latin writers of the 
ninth century, was one of the " facred veftments " of Chriftian 
miniftry, was but a development of this earlier Mappula. 

A far greater hiftorical importance attaches to the cc Pal- 
lium," in that new, and exclufively ecclefiaftical fenfe, in 
which we find it employed from the fifth century downward. 
Of the ordinary meaning of the word we have already had 
occafion to fpeak. (Note sr, p. xii). 

But the <c Pallium " now in queftion is that known as the 
Papal or archiepifcopal Pallium, the earlieft form of which 
may be feen in PI. XXVIII , the lateft> in PI. LXL (No. 



At The fucceffive variations in the 
form of the Papa] Pallium may be 
traced in the following among the 
illullrations of this volume. For the 
beginning of the ninth century, fee 
above, p. lii, compared with PI. 
XXXIII. and XL. ; for the tenth 



century, PI. XLII. (probably, alfo, 
XXXIX.) and XLIII. ; for the 
eleventh, PI. XLIV. ; for the twelfth, 
the figures of popes in PI. XLV. and 
XLVI. From the representation of 
the modern Pallium, given in PL 
LXL, and of the "Orfrey" of the 



Ixxii 



The Mappula. 



1 6). The monuments lately difcovered by De Roffi in the 
Roman Catacombs (fee PI. XXX., XXXI.), and which date, 
probably, from the eighth century, will mow what, during 
this tranfltion period, was reputed to have been the primitive 
form of this vehement. As there mown, it is (imply a white 
ovarium worn out fide the planeta, and crofTed over the left 
hand, fo as to keep it from actual contact with the Book of 
the Gofpels, then the traditional infignia of a bifliop. It is 
very porTible that in the frefcoes in queftion it is an Orarium 
(and not a Pallium) which the painter defigned to reprefent. 
If he were accurately acquainted with the epifcopal drefs of 
the third century which he had to reprefent, he would no 
doubt have faid (and faid with truth) that it would have 
been an anachronifm for him to reprefent, in a drefs of that 
time, a veftment fuch as the Papal Pallium, which was then 
unknown to the Church. 

We have only to confider for a moment the contrail 
between the pofition of the Church in the firft three cen- 
turies, and that to which me attained after the age of Con- 
ftantine, in order to fee why the Papal Pallium, as a 
diftinctive veftment, mould not have been known in that 
earlier period. While the empire was in antagonifm to the 
Church, as it was till the time of Conftantine, it was not in 
the nature of things that a completely organifed hierarchical 
fyftem mould be developed, by the formal aggregation of 
diocefes into metropolitan provinces, the fubordination of 
metropolitans to patriarchs, of patriarchs to an oecumenical 
patriarch, or to the cc Apoftolic fee." We find, accordingly, 
that the veftments worn in that earlier period were veftments 
for bifhops, prefbyters, deacons, the three orders of the 
Chriftian miniftry which had exifted from the very firft. But 



prieft's Chafuble mown in the fame 
plate, it will be feen that the latter far 
more nearly refembles in fize and ge- 



neral appearance the Pallium of the 
eleventh century, than does the Pallium 
itfelf as now worn by an archbifhop. 



Miniflering Veftments in the Eaft. 



lxxiii 



from the period of the cf peace of the church " under Con- 
ftantine, the Chriftian hierarchy was developed in two di- 
rections — downwards in refpect of the minor orders, fub- 
deacons, acolytes, readers, and the like, — upwards, in a 
graduated afcent, which, by flow degrees, and with much, at 
times, of even bitter conteft, culminated at length in the 
recognition of the Bifhop of Conftantinople in cc New Rome," 
as ecumenical Patriarch in the Eaft, and of the Bifhop of 
Rome as having firft place in precedence among all the pa- 
triarchal fees throughout the world. And it is in accordance 
with thefe facl:s that we find fo many of the early councils, 
in the latter part of the fourth century, occupying themfelves 
with the regulation of diftinctive veftments, or infignia, fuch 
as marked off, on the one hand, the pofition of the deacon, 
as one to be diftinguifhed even in outward femblance (by the 
wearing of an orarium) from that of the minor orders; and, 
on the other hand, ferved to diftinguifh Metropolitans and 
Patriarchs from the fuffragan bifhops of their refpective pro- 
vinces. 



Ministering Vestments in the East. 



What has been already faid of the various veftments 
recognifed in the Weft during the Period of Tranfition (400 
to 800 a.d.), will apply, with flight modifications only, to 
thofe of the Eaft. 

The veftments recognifed at this time were the Sti- 
charion, correfponding to the Alb, or rather to the Dalmatic 



v For the word fee note 346, p. 
169. I may add, however, that as 
one meaning of notyo$ is a " line," it 
is not improbable that this veftment 
may have been fo called from the 



xd^ioe. (note 146), or coloured ftripes, 
by which it was decorated. We hear 
of the Sticharion as a veftment of holy 
miniftry as early as the time of S. 
Athanafius. 

k 



lxxiv Miniftering Veftments in the Eaft. 

of the Weft ; the Phasnolion,! anfwering to the Planeta (the 
later " Chafuble ") ; and the Orarium/ a term common to 
both Eaft and Weft in refpecl: of the deacon's Scarf (or 
cc Stole "), PI. LIX., but which was known as Peritrachelion, 
or Epitrachelion, when worn pendent round the neck by 
bifhops or priefts. See PI. LVL, No. i, and the defcription. 

And as we hear of Mappula and Pallium (fee above, p. 
lxx) in the Weft, fo alfo of \yyj.ioiov (Napkin or Towel), 
and Omophorion in the Eaft. This laft veftment, from the 
fifth century, if not from an earlier time, down to the prefent, 
has been worn by Patriarchs and Metropolitans, and by almoft 
all bifhops in the Eaft. And if the reader will compare the 
confular drefs, reprefented in PI. XXIII., with that attributed 
to Patriarchs in PI. XLL, LVIII., and to St. James in PI. 
LXIIL, he will fee how clofe is the refemblance between the 
diftinclive ornament of the two coftumes. On the drefs, too, 
of Emperors of the Eaft, a fimilar ornament is confpicuous. 
And there can be little doubt that the imperial (or confular) 
Omophorion was the type upon which the patriarchal Omo- 
phorion was formed. 

The paftages from early writers, of chief importance, 
bearing upon the eccleftaftical drefs of the Eaft at this period, 
will be found in the later pages » of this volume. 

The art-monuments dating from before 800 a.d. are but 
few. Thofe from the Church of St. George at Theflalonica, 



I Called (piX&iviov by St. Germanus. 
See p. 84, note 143. For various 
forms of the Eaftern (ptXaviav, at various 
times, fee Plates XVIII., XIX., XX., 
XXVII., XLL, and the figure of St. 
Sampfon in PL LVIII. Several Pha> 
nolia, attributed by tradition to bifhops 
or patriarchs of the twelfth and follow- 
ing centuries, are accurately depicted 



in the firft volume of the Antiquitcs 
de r Empire RuJJe. 
0 See note 144. 

tt See St. Ifidore of Pelufium, p. 
94; St. Chryfoftom, or the author 
who bears his name (fee note 94), p. 
51 ; St. Germanus, p. 82 ; and with 
thefe compare St. Symeon of ThefTa- 
lonica, p. 168. 



Miniftering Veftments in ths Eaft. 



Ixxv 



fome of which are figured in this volume (Pi. XVIII., XIX., 
XX., XXI.), do not reprefent a drefs of holy miniftry, but 
of dignity, common, with very flight modifications only, to 
priefls and people alike. Thefe mofaics date, probably, from 
the fourth century. Two centuries later in date are the 
mofaics of the great Church (St. Sophia) at Conftantinople. 
And among thofe which, from their pofition, have efcaped 
deftrudHon at the hands of the Turks, are fome e of bilhops 
of the fourth century, dreffed in white * veftments (Sticharion 
and Phasnolion), and with an Omophorion, refembling in 
form that attributed to St. James, in the frefco reproduced 
in PI. LXIIl/ 

Upon a review of the whole evidence, literary «■ and 
monumental, bearing upon the queftion, we fhould conclude 
that the facred veftments, recognifed in the Greek Church 
in the eighth century, were the Sticharion, Girdle, Orarium/ 



£ See Salzenberg's Alt-Chrifiliche 
Baudenhnale. PL XXVIII. and 
XXIX. The bifhops reprefented are 
Anthenios, Bifhop of Nicomedia, 
f 311 ; Bafileios (St. Bafil the Great), 
f 379 ; Dionyfius the Areopagite, 
f 96 ; Nicolaus, Bifhop of Myra (one 
of the 318 at Micaea), f 330; and 
Gregorius of Armenia, f 325. 

The Church of St. Sophia was 
built 532-538 a.d., and the mofaics 
are of the fame date. 

<r The drefs clofely refembles that 
attributed to St. James in PL LXI1I., 
with this difference only, that in 
every cafe the Sticharion, or long 
tunic, has double ftripes on either fide, 
and running round the fleeve, this 
latter fitting clofely round the wrift, 
inftead of being full and loofe as is the 
fleeve of the Roman dalmatic. In 
five out of the fix figures, the lora, or 



ftripes, are two lines of purple and 
red ; in one (that of Gregory of Ar- 
menia) of red only. The croffes on 
the Omophorion correfpond in colour, 
in every cafe, to thofe of the lora. 

t The paffage of St. Germanus, 
quoted at p. 82, fqq. prefents fome 
difficulty owing to his mixing up the 
mention of garments worn in holy 
miniftry with thofe of ordinary ufage, 
fuch as the Mandyas, 153 and the 
Cowl. 1 " 

v The oOovn mentioned by St. Ger- 
manus (p. 86, note 154) as a part of 
the deacon's drefs, is probably only 
another name for the Orarion, having 
reference to the material (linen) of 
which it was formed. The word is 
evidently fo ufed in the paffage, attri- 
buted to St. Chryfoftom, quoted at p. 
49, note 78. 



lxxvi 



Miniftering Veftments in the Eaft. 



and (lyxstgiov P) Napkin, for deacons ; the Sticharion, Girdle, 
Phsenolion, and Peritrachelion, for priefts ; while the bifhop, 
over and above thefe, wore an Omophorion as his diftinguifh- 
ing badge. 



(j> The iyxs/g<0v, mentioned by St. 
Germanus, as carried by the deacon, 
fufpended from his Girdle, may have 
been of local ufe only, as was, at one 
time, the Mappula at Rome. But 



the ufe of the lyyil^iov died out (or at 
leaft the mention of it as thus carried 
by the deacon) ; but that of the Map- 
pula fpread by degrees throughout the 
Weltern Churches. 




From the Roma Subterranea of Aringhi. 



lxxvii 



CHAPTER VIII. 

The third Period, from the year 800 a.d. to the 
present time. 

We attain now to well-trodden ground, and have for the firfb 
time ample materials for our guidance, in contemporary- 
monuments, both of literature and of art, fuch as thofe 
publifhed in the later pages of this volume. 

Thefe have been fo arranged in chronological order as to 
tell, in great meafure, their own tale. A few words only are 
needed by way of preliminary remark. 

One who takes a review of the literature of the eighth and 
the ninth centuries can fcarcely fail to remark, how rapid, in 
the later period of the two, was the fucceffion of writers upon 
fubjects mainly relating to ritual. It is not difficult, on 
reflection, to account for this being fo. The reftoration of 
peace to Europe, confequent upon the victories of Charle- 
magne, gave men leifure for a devotion to ftudy, which had 
been all but impoffible amid the wars and rumours of wars, by 
which for nearly four hundred years the minds of men had 
been diffracted. The example, too, and the liberal patronage 
of that monarch, favoured the interefts of letters ; and new 
fchools of learning were founded both in France and Germany, 
under the aufpices of our countryman Alcuin, or of fuch 
worthy inheritors of his learning as Rabanus Maurus 155 and 
Walafrid Strabo 2G4 . 

The circumftances of the time account for the direction 
then given to literary activity. It was not unnatural that in 
the Carlovingian age the minds of earneft men, Ihocked by 
the contemplation of the awful corruption, both in Church 



lxxviii 



The Third Period. 



and State, which everywhere met their gaze, mould turn back 
with fond and reverential affection to the earlier and purer 
ages of the Church ; and in the writings of thofe whom they, 
like ourfelves, fpoke of as cc the Fathers," feek for guidance 
in building up anew the ruined fabric of the Church. 

To caufes fuch as thefe may probably be traced the fudden 
outburft, early in the ninth century, of a new fpirit of inquiry 
into all that concerned the difcipline and the ritual of the 
Church. And the queftion of veftments was one which natu- 
rally, at that time, affumed a fpecial prominence. Churchmen, 
who had travelled widely, as then fome did, in Eaft as well as 
Weft, could hardly fail to notice the remarkable fact, that at 
Conftantinople as at Rome, at Canterbury as at Aries, 
Vienna or Lyons, one general type of miniftering drefs was 
maintained, varying only in fome minor details ; and that this 
drefs everywhere prefented a moft marked contraft* to what 
was in their time the prevailing drefs of the laity. And as all 
knowledge^ of clamcal antiquity had for three centuries or 
more been well-nigh extinct in the Church, it was not lefs 



X See this illuftrated in pictures 
dating from the ninth or tenth century, 
fuch as thofe in PI. XXXVII. and 
XLIII. 

•fy At the clofe of the fixth century 
St. Gregory writes to a bifhop in 
Gaul, faying that he cannot fend him 
the Pallium till he gives up ftudying 
Grammar and teaching it to others (Ep. 
xi. 54). He himfelf, as he tells us, 
knew nothing of Greek; and at Con- 
ftantinople in his time there was no 
one who knew enough of Latin to 
tranflate one of his letters intelligibly 
(Ep. vii. xxx). With a few rare ex- 
ceptions this ignorance of Greek conti- 
nued in the Weft, till the fall of Con- 
ftantinople, in the fifteenth century, 



fent learned Greeks for a refuge into 
Italy, and fo contributed powerfully 
to the reftoration of learning, and the 
reformation of Weftern Chriftendom. 
When a Roman Cardinal fpoke in 
Greek (or in what palled for Greek) 
at the Council of Florence, a.d. 1430, 
it was held to be (fo Raynaldus gravely 
tells us) clear proof of miraculous 
agency. I ftatc thefe facts not for the 
purpofe of calling a reproach upon 
the Church of paft ages ; but becaufe 
this fact of prevailing ignorance of the 
ancient languages ferves to explain 
many of the phenomena (among 
them fome that are very painful) of 
the hiftory of the Church in medi- 
aeval times. 



The Third Period. 



lxxxix 



natural that they mould have fought a folution of the pheno- 
menon thus prefented to them, in a theory of Levitical origin, 
which, from that time forward, was generally accepted. It 
was not till the revival of claffical learning, many centuries 
later, that men were led to form a truer eftimate of this and 
of other kindred queftions. The fucceflive documents, dating 
from the ninth and the two following centuries, contained in 
the later part of this volume, mow very plainly the progrellive 
development of this theory. Thus Rabanus Maurus, perhaps 
the earlier!: of thefe writers, when fpeaking of the older Levit- 
ical veftments, and of their fpiritual meaning, does but follow, 
as he fays, in the fteps of the older writers. But in what he 
fays of the habitus Jacerdotalis of his own day, he makes a 
kind of apology for fpeaking Jecundum modulum ingenioli Jui 
(fee note l69 ), as one who felt that he had entered upon new 
and fomewhat doubtful ground. And we have only to compare 
the drefs of a bifhop of the ninth century (as in PI. XXXVII.) 
with that of the Jewifh high-prieft (PI. IX.), in order to fee 
what difficulties had to be got over in identifying the one with 
the other. Some accordingly (as Walafrid Strabo) contented 
themfelves with faying (p. 108) that in number the Chriftian 
veftments correfponded to thofe of the law; and with fuch 
vague refemblances as that of the cc plate of gold " being worn 
only by the High-prieft, as the pallium was worn only 
by chief paftors. But others, while recognifing points of 
ftrong contraft" between the two types of drefs, too obvious 
to be overlooked, fought, by the moft far-fetched comparifons" 
to find features of likenefs between them. And where this was 
not poflible, additions A were made from time to time to the 



a Such as the abfence of tiara or 
lamina aurea (p. 112 and Appendix E, 
No. 12). 

« As of the Amice to the Ephod 
(fee p. 1 1 1, 224 ) ; of the Jewifti Rational 
[a jewel of twelve precious ftones 



worn on the breaft] to the Pallium of 
an Archbilhop (Note 21 ?). 

/3 As of an actual jewel to reprefent 
the Rational (Note 236 , p. 124, and 
more certainly at p. 138, Note 283 ), 
and of a mitre with its circulus aureus, 



Ixxx 



The Third Period. 



" Sacra Veftes " of the Church, in order to create a fimilarity 
where none had exifted hitherto. 

We find, accordingly, both in the literature and in the 
monuments of art, dating from the period now under con- 
fideration, diftincT: evidence of the rapid development of the 
miniftering drefs of the Weftern Church, from the beginning 
of the ninth to the end of the twelfth century. 

Rabanus Maurus (p. 88), and Amalarius (p. 94), early in 
the ninth century, and the reputed Alcuin, probably in the 
tenth (p. no, note 218), all fpeak of eighty veftments as 
worn by bifhops, befide the Pallium proper to archbifhops. 
St. Ivo (p. 128), writing at the clofe of the eleventh century, 
adds but one to the older enumeration, he being the firft to 
fpeak of the Cf caliga byjjina" " leggings," or {lockings, made 
of linen, as among the facred veftments. But within a period 
of about fifty years, at the moft, from the time of St. Ivo's 
writing, we find in Honorius of Autun (note 296 a , p. 142), 
the number of the facred veftments exactly doubled. He 
reckons feven veftments as proper to priefts ; feyen more 
(fourteen in all) as belonging to bifhops ; while two others, 
the Pallium and the Crozier, are appropriated to archbifhops. 
Innocent III., by the further mention (p. 153) of a veftment 
(the "orale" 3U ), and an ornament (the pecloral crofs 315 ), 
which he regarded as belonging exclufively to the Roman 
Pontiff, added yet more to the whole enumeration. And by 
him, accordingly, fix veftments are affigned to prefbyters, 
fifteen in all to bifhops, one, the Pallium, fpecially to arch- 
bifhops ; making, with the two which he regarded as proper 
to the Bifhop of Rome, no lefs than eighteen in all. 

With this rapid development of the veftments in the 



to reprefent the Tiara of the High- 
prieft, Appendix G. 

7 Walafrid Strabo (p. 106) men- 



tions but feven, omitting, as he does, 
all mention of the Amice. 



The Third Period. 



Ixxxi 



Roman Church, may be contracted the fixity which, in this 
as in other matters, is chara&eriftic of cc the unchanging 
Eaft." 5 Patriarch Simeon, writing in the fifteenth century, 
knows of but five veftments proper to a prieft, and of two 
more, making feven in all, as belonging to a bimop. 357 And 
though he mentions the Pectoral Crofs, 342 and the Staff, 345 as 
infignia of a bimop, he claries them with the Mandyas, or 
Mantle, as part of the non-liturgical coftume, as in point of 
fact they are ftill regarded. 

But to return to our more immediate fubject, — the hiftory 
of the veftments in the Weft, — it will be found that the 
multiplication of the cf facred veftments," above fpoken of, 
was effected, partly By actual additions to the lefs elaborate 
drefs of earlier centuries, partly by the promotion, fo to 
fpeak, to facred rank, of articles of drefs, or of ornament, 
which had long been in ufe, but without being confecrated 
to fymbolical fignificance, or to any fpecially facerdotal 
ufage. 

As the moft convenient way of bringing before my 
readers the general refults of the documents printed in full 
in the later pages of this volume, I have drawn out in an 
Appendix (fee Appendix F), an enumeration of the facerdotal 
veftments, at the time of their fulleft development in the 
Roman Church ; with fuch brief notices to each as will 
indicate their origin, and the fucceflive modifications which 
they underwent. 

For the prefent it will be fufficient to point out fome 
of the more general conclufions which refult from the whole 
inquiry. 



£ Yet there are not wanting indi- 
cations that in the Eaft alfo, in parti- 
cular inftances at leaft, and in the later 
mediaeval times, the idea of direttJy 



imitating Levitical veftments was en- 
tertained. See, for example, the 
curious monument reproduced in PI. 
LVII., and the Defcription at p. 245. 

/ 



Jxxxii 



The Third Period. 



And, firft, it will be feen, that of all the various types of 
miniftering drefs, now retained in different branches of the 
Church, there is one, and one only, which approaches clofely 
both in form and diftinctive ornament to that of primitive 
Chriftendom, that drefs being the Surplice (Appendix G, 5), 
with Scarf or Stole (fee note on PL LXIII), now worn 
in the Englifh Church. 5 The reader has only to refer 
to PI. XV. and XVII., in which monuments of that ancient 
drefs have been preferved, in order to fee that this is the 
cafe.£ 

It appears further, that the original elements out of which 
the prefent miniftering drefs was developed, are common to 
the Greek, the Roman, and the Anglican Churches. But 
in the miniftering drefs of the Roman Church that primitive 
drefs has been overlaid by JucceJJive additions, till the older type 
can fcarcely be recognifed under the changed forms in which 
it now appears. See PI. LXI. We, ourfelves, at the Reforma- 
tion, had no fooner thrown afide thofe mediaeval additions, 
merely Roman in their character, than we placed ourfelves 
at one again with the Primitive Church, in this, as in other 
matters of far higher importance, in which a fimilar courfe 
was purfued. 

Of the additions which at various times have been made 
to the really primitive drefs, fome few., as the Orarium and 
Planeta, date, from the fourth century. And thefe are com- 
mon to both Eaft and Weft. But by far the greater number 
date from the ninth, to the middle of the twelfth, century ; 



g See particularly the central figure 
of the right-hand group (jpeclator's 
right) in PI. XV. , The drefs of an 
Englifh clergyman of the prefent day 
is there exactly delineated. 

£ The only difference is that the 



black ftripes reprefented on thofe pri- 
mitive veftments were attached to the 
tunic inftead of being feparate, as was 
the later Orarium, and the modern 
" Stole." 



The Third Period. 



lxxxiii 



a period of darknefs, both intelleclual 9 and moral * (efpecially 
fo at Rome itfelf), fuch as the Christian world has never 
known either before or fince. 

It is not within the fcope of the prefent work to enter 
upon matter of theological controverfy. And I therefore 
only ftate here, as matter of hiftory, that this development 
of the facerdotal drefs was exactly coincident in time with the 
development of innovations in euchariftic doctrine, which were 
diftinctly mentioned for the firft' time early in the ninth 
century, and which culminated in the decree of the Eleventh 
Lateran Council, 2 ' 7 concerning tranfubftantiation, anno 121 5. 
It was but natural that this mould be. The formation of 



a Baronius (Cardinal) ad ann. 900. 
" Incipit annus Redemptoris nongente- 
fimus .... quo et novum in- 
choatur Speculum, quod fui afperitate 
ac boni fterilitate, ferreum, malique 
exundantis deformitate plumbeum, at- 
que inopia fcriptorum appellari con- 
fuevit obfcurum." [Ann. Ecc. torn. x. 
p. 629]. 

6 Id. ad ann. 912, No. 14, p. 663. 
" Quae tunc facies fanctae Ecclefiae Ro- 
manae, quam fcediflima, cum Romas 
dominarentur potentiffimae asque ac 
fordidiffimae meretrices, quarum arbi- 
trio mutarentur Sedes, darentur Epi- 
fcopi, et quod auditu horrendum et 
infandum eft intruderentur in Sedem 
Petri earum Amafii Pfeudopontifices, 
qui non lint nifi ad confignanda tan- 
tum tempora in catalogo Romanorum 
Pontificum fcripti. Quis enim a 
fcortis hujufmodi intrufos fine lege, 
legitimos dicere poflet Romanos fuifie 
Pontifices ? " For a contemporary pic- 
ture of what Rome then was — a picture 
which more than juftifies fuch language 
as the above — fee the fixth book of the 
Hiftoria Luitprandi Epifcopi. 



Genebrardus, Archbifhop of Aix 
(Chronographia, lib. iv. p. 553), 
fpeaks of this period of awful corrup- 
tion in the Papal See itfelf as lafting 
for 150 years, and through a fuccemon 
of fifty pontiffs. 

1 In the treatife of Pafchafius Ru- 
bertus, of whom Cardinal Bellarmine 
(Opp. torn. vii. p. 121) writes, "Hie 
auclor primus fuit qui ferio ac copiofe 
dijferuit de veritate Corporis ac San- 
guinis Domini in Euchariftia." By 
this, of courfe, he means that he is 
the earlieft writer who diftinftly main- 
tains the Roman doelrine on thisfubject. 
So underftood, his afiertion is perfectly 
exact:. The doctrine of Pafchafius was 
thought fo ftrange, that Charles the 
Bald called upon Ratramnus {al. Ber- 
tram nus) of Cor bey to anfwer it, which 
he did in a treatife which is of fpecial 
intereft to ourfelves, as having formed 
the mind of Ridley and Cranmer upon 
this particular queftion. For further 
particulars of intereft concerning it, 
fee Knox's Remains, vol. ii. p. 157, 
and Chrifian Remembrancer, July, 
1867. 



lxxxiv 



The Third Period. 



what was deemed a diftinctly facerdotal drefs, modelled in 
detail upon the veftments of Levitical priefthood, both pro- 
moted, and in its turn was promoted by, fuch developments 
of doctrine as thofe to which I refer. 

With this much of Preface, I may afk my readers to 
proceed to the fludy of the many monuments, both of pri- 
mitive and of mediaeval times, which are fet out in the later 
pages of this volume. 




Ancient Glafs from the Roman Catacombs. See defcription at p. 247. 



PASSAGES FROM ANCIENT AUTHORS. 



i. 



NAMES OF THE SACERDOTAL VESTMENTS AS 
ENUMERATED IN HOLY SCRIPTURE. 

The various palTages 1 in Holy Scripture in which the veftments of 
the Levitical priefthood are defcribed or referred to, need not be 
quoted at length, as they are eafily acceffible to all. But it will be 
convenient for purpofes of reference to fpecify the various names by 
which thofe veftments were known in the Apoftolic age, and in thofe 
which followed, whether in Greek, through the LXX., or in Latin, 
through the early Italic Verfions, and that of S. Jerome. 



1. The Linen Drawers. 

2. The White Tunic 

(of linen). 

3. The Girdle. 

4. The Prieft's Cap. 

5. The Tunic of Blue 

worn under the 
Ephod. 

6. The Ephod, with the 

bands thereof. 



7. The Brealtplate, or 

Jewelof theEphod. 

8. The Tiara, or High- 

Prieft's Mitre, with 
the Plate of Gold. 



LXX. 

y^tvuv vrob'/i^riS) OX p^iruv 
fivtrtrivo;. 



nidot^i;, or {Airga,. 

ftiruv xoffvftfiwros , or 
vTobvT'/n vita t^v 
l<x copilot,. 

Ivrwftts. (The Girdle of 
the Ephod is not 
mentionedbyLXX.) 

Xoyiov, or TigitrrriOiov. 
xfiugii, or fitrga, with 



S. Jerome. 
Fem'inal'ia linea. 

Tunica talaris, or linea 
ftrtiia. 

Balteus,cingulum, or zona. 

Cidaris, or mitra. 

Tunica Juperhumeralis. 



Super burner ale and Bal- 
teus (Exod. xxxix. 
5). 

Rationale. 



Cidaris, or Tiara, with 
Lamna. 



English A. V. 
Linen Breeches. 

Coat, long robe. 



Girdle. 
Bonnet. 

Broidered coat, or Robe 
of the Ephod. 



Ephod, and ' curious 
Girdle ' of the 
Ephod. 

Breaftplate. 



Mitre, with the Plate 
of Gold, or Holy 
Crown. 



1 The palTages of chief importance are 
Exod. xxviii. xxix. and xxxix. $ Lev. viii. and 
xvi. (compare below, note 17) j Num. x 
26-28 5 Ezek. xliv. 17, fqq. In the Apocry- 
phal Books, Ecclus. xlv., and 1 Mace. x. 21, 



where by n hga, trroXn is meant not one fingle 
robe only (as in A. V. " put on him the holy 
robe"), but the entire inveftiture of the high- 
prieft. 



B 



2 



II. 

JOSEPHUS. 

ON THE SACERDOTAL VESTMENTS OF THE 
LEVITICAL PRIESTHOOD. 

i. Antiq^, Jud. in. 7. 

[He begins by faying that there are veftments proper both to the 
ordinary priefts known as XamTca* and to the ' Ai/aga/Scc^c, 3 — i.e. chief 
of priefts or high-prieft. Thefe he proceeds to defcribe in detail.] 

Drefs of the Priefts (of the fecond order). — I. The Linen Drawers. 
The drefs of the priefts is fuch as I fhall now defcribe. When any 
one of them is about to engage in offices of priefthood he performs 
the ablutions required by the law, and then puts on, firft, the gar- 
ment called Mai/a^atfjjs, 4 equivalent in meaning to the Greek tfuvaxrjjg. 
Thefe are drawers made of linen, faftened about the middle, into 
which the feet are palled, as would be the cafe with Perftan troufers. 
They do not reach higher than the waift, where they are fecurely 
faftened. 

2. The long white Tunic, and (3) the Girdle thereof. Over 
thefe drawers he wears an under-garment of linen, made of byflus. 0 
It is called Xsdo^sv/j, — that is, "made of linen for yibh with us 
means flax. This garment is a full-length tunic (p^/rwi/ erodes), fitted 
exactly 6 to the body, and with its fleeves faftened clofely about the 



2 Xava'iKs is, probably, the Hellenic repre- 
fentative of "jiTS. 

3 The reading here (as often is the cafe 
with foreign words in old MSS.) is probably 
corrupt. Various emendations have been pro- 
pofed, as Pa/Sa^aa^v, or Va.^a.^aa.vnv, — i.e. 
chief of the priefts. But thefe are in the 
higheft degree uncertain. 

Heb. 

5 The Greek fiveres = Heb. yii ; which 
means fometimes («) fine flax, fometimes (/3) 



the fine linen thence prepared. It would 
feem to be ufed occafionally (7) with a 
primary reference to its bright ivbite colour 
[candor). Compare Note 19. 

This clofenels of fit, and the 
abfence, generally, of all loofely- flowing gar- 
ments, in the drefs of the Levitical priefthood. 
is a characteriftic neceflarily entailed (for clean - 
linefs fake) by the nature of their miniftra- 
tions in refpect of animal facrifice. 



The Levltical Vejiments. 



3 



arms. This they gird in to the breaft, not far from the armpit, 
paffing the girdle round the body, very high up.f This girdle is four 
fingers broad, and woven in open pattern, like the fcales of a fer- 
pent. Upon it flowers are worked in divers colours of purple, blue, 
and white ; but the woof is made of byfTus only. When worn, the 
prieft begins by placing one end upon his cheft, and then pafTes it 
twice round him, and faftens it : after which, if he is not engaged 
in the active duties of his miniftry, he lets it flow down full as far as 
the ankles. The beauty of the girdle is thus fully difplayed. But 
whenever he is required to bufy himfelf about the facrifices, or in 
other acts of miniftry, he throws it over his left moulder, and so 
wears it that its movements may not interfere with the work in which 
he may be engaged. This girdle was named by Mofes 5 A/3ar^, but 
by us of thefe days it is called 'E/x/ai/, a name which we learnt from 
the Babylonians, by whom it is frill employed. The tunic above 
fpoken of has no loofe folds in any part of it ; but the opening for 
the neck is left of full fize, and is faftened up, upon the cheft and 
back, juft above either collar-bone, by firings attached to the border. 
Maffcra/Sa^at'Tjs is the name by which it is known. 

4. The Prieft^s Cap. On the head he wears a cap without any 
peak, 7 extending, not over the whole head, but over a little more 
than half of it. It is called fiagvatfApQfc. Its conftru£t,ion is fuch as 
to prefent the appearance of a turban, 8 being a band of linen weft, 
and of confiderable thicknefs, folded upon itfelf feveral times, and fo 
ftitched together. At top of this band there is a covering of fine 
linen (tftvduv) which overlaps it and reaches to the forehead, and is 
fo arranged as to hide the ftitching of the thick band below, which 
would have been unfeemly if left expofed, and to lie flat upon the 
fkull. It is made to fit with great exadtnefs, fo as not to fall off 
while the prieft is engaged in facrifice. Thus much as to the drefs 
of the priefts generally, as diftincl: from that of the high-prieft. 



irigiuyovrts. The tranflation above given is 
fuggefted for want of a better. To render 
the words with former tranflations, pau/o fupra 
axil/as, gives a meaning which is unintelligible 
as applied to a girdle. 

7 Tikog axoivos. He mentions thus parti- 
cularly the abjence of any " cone'''' or peak, 



becaufe among the prieftly infignia of many 
heathen rites fuch a peak was confpicuous. 
See PL V. Or the contraft intended may be 
that of the high-prieft's tiara. 

8 Tn y.a.ra.ffKivn retouros Iffriv u; ernQccvt] 
"SoxtTv. The exact meaning of o-re^«v5i is 
doubtful. 



4 



yofephus on 



Vestments worn by the High Priest only. 

5. The Tunic of blue with its Girdle. The high-prieft wears 
the veftments already defcribed, without omitting any ; but over them 
he wears further a tunic of blue, 9 reaching to the feet, like that firft 
defcribed, and known in our tongue as the /^ss/g. This is fattened 
about him with a girdle of the fame colours as that already defcribed, 
but with gold thread alfo introduced. Along the lower border is a 
fringe attached, coloured and fafhioned fo as to refemble pomegranates ; 
and with them golden bells devifed with great beauty of appearance, 
and fo arranged that, between each two bells a pomegranate is fet, 
and between each two pomegranates a bell, This tunic is not formed 
in two feparate parts, fattened together by a feam upon the fhoulders 
and at the fide, but confifts of one long piece, woven throughout, 
and has an opening flit for the neck, not horizontally, but length- 
wife (vertically) towards the cheft and the middle of the back. Upon 
the opening thus made, an edging, or border, is fewn, fo as to con- 
ceal anything unfeemly in the opening thus made. A fimilar flit is 
made at the wrifts. 

6 and 7. The Ephod and the Breaft 'plate. Over and above thefe he 
puts on, thirdly, 10 the ephod, as it is called, refembling the sxafitg of 
the Greeks. The fafhion of it is as follows : — It is woven for the 
fpace of a cubit in depth of various colours, with wrought work of 
gold, and leaves the middle of the breaft uncovered. It is furnifhed 
with fleeves, and in its whole fafhion is conftructed as a tunic. In 
the fpace left void by the ephod itfelf, a piece of cut (fquared) cloth 
is fattened, wrought in divers colours like thofe of the ephod. It is 
called 'Ecffj^s, and means in the Greek tongue " Oracle/' This 
exactly fills up that fpace which in the weaving of the ephod was 
left as an opening on the breaft. It is united by golden rings at each 
corner to the ephod, which is itfelf provided with correfponding rings 
for the purpofe, and the one fet of rings is attached to the other by 
a band of blue cloth. And that the parts intervening between thefe 
rings might not hang loofe and out of fhape, a plan was devifed for 



9 y^lTUVa \\ VtZXtvPoU "TTiTrotny-iVdV. 

10 He fpeaks of the ephod as third among the 
diftin&ive veftments of the high-prieft, reckon- 
ing the tunic of blue as the firft, and the 



girdle, or bands, belonging to this outer tunic 
(by which it was attached to the ephod) as 
the fecond. 



The Levitical Vejiinents. 



5 



keeping all in place by (^ara baxfvdivu) a ftitched edging of blue. 
The ephod has a clafp of fardonyx on either fhoulder, each of the 
two projecting ends being wrought in gold, fo as to fit in with the 
clafps. Upon thefe ftones are infcribed the names of the twelve 
fons of Jacob in the letters proper to our native language, fix on 
either ftone. The elder fons' names are on the right moulder, thofe 
of the younger on the left. So likewife on the breaftplate (or 
"Oracle") there are fet twelve ftones of unufual fize and beauty, 
forming an ornament fuch as men generally could not poffibly obtain 
becaufe of its exceeding coftlinefs. Thefe ftones are arranged in 
lines, there being four rows, and each of thefe containing three ftones. 
They are worked into the fluff on which they are fixed with a 
fetting of gold, whofe ornamental work is fo inferted into the ftuft as 
to hold together without giving way. Of the four rows the firft 
contains a fardonyx, a topaz, and an emerald ; the fecond a carbuncle, 
a jafper, and a fapphire. In the third are, firft, a lyncurius, then an 
amethyft, and an agate ; making up nine in all, thus far. In the 
loweft row a chryfolite ftands firft ; afterwards an onyx, and, laftly, a 
beryl. On all thefe ftones letters were engraved, which ferved to 
defignate Jacob's fons, whom we regard as the heads of our twelve 
tribes. Each ftone bears a name of fome one patriarch, according 
to the order of birth. The rings already mentioned are too weak of 
themfelves to bear the weight of the ftones. Accordingly, the bor- 
der of the breaftplate, where it reaches upwards towards the neck, 
is furnifhed with two larger rings, inferted into the principal texture. 
Thefe rings are to receive certain chains of wrought work, which, 
on the top of either fhoulder, met and were attached to cords of 
gold. The end of thefe cords was turned up, and reached 11 as far as 
a ring projecting from the hinder border of the ephod. Thus was 
the breaftplate fecured from all danger of giving way. 

The ephod was alfo furnifhed with a girdle, wrought in divers 
colours and in gold, as already defcribed ; and this encircled the 
ephod, and was then brought back and faftened at the feam, and 
then hung down. The fringes of the ephod were bordered on either 
fide, and kept in place, by cylinders of gold. 

8. The High-prieji's Cap, or Mitre. A cap, 12 fuch as that already 



11 avifiatvi h^iku vrgol%ovTt. I fufpedr. that I " was inferted into." 
the true reading is ivifixm, with the meaning I 12 n7\o§ = Latin fifeus, ox f ileum. 



6 



olephus on 



defcribed as worn by the priefts generally, was affigned to the high- 
prieft alfo. But above this, and fewn on to it, he had another, made 
of blue, and richly ornamented. Round this cap ran a circlet of 
gold, wrought in three tiers, 13 and upon this circlet is a cup-fhaped 
flower, exactly refembling what our own people call Saccharus, 
but is known to the Greek herbalifts as Hyofcyamus. [Here follows 
in the original text a long defcription of the plant in queftion, which 
I have omitted as being very obfcure, and not of importance to 
the queftions now before us.] The golden circlet thus formed 
extends from the back of the head to either temple. But to the 
forehead itfelf the flower-fhaped ornament, juft defcribed, does not 
extend. But there is here a plate 14 of gold, on which is engraved, 
in facred letters, 15 the holy name of God. Thus have I defcribed 
the adornment of the high-prieft. 



2. De Bello Judaico. (Lie. v. Cap. v. § 7.) 

Thofe of the priefts who, by reafon of any bodily defecT:, did 
not engage in holy miniftrations, were wont to appear, together with 
thofe who had no fuch defect, infide the enclofure, and received the 
portions due to them by right of birth, but wore the garments of 
ordinary life. For the facred drefs was worn only by one who 
miniftered (at the altar). But thofe of the priefts who were without 



13 Tioi'io^irai trri(pccvo; xgucrtos \v) <rgi<r- 
roi%'ia.v %.i%a\mufAivos. No mention of this 
triple crown is made in H. S. But Jofephus 
tells us (Antiq. Jud. xx. cap. 9), that Judas 
fon of Hyrcanus, being at once high-prieft and 
king, }ia,}yfta <x%ga6ivo Tgairos, was the firft 
to affume a royal crown (in addition, i.e. to 
the facerdotal tiara). And then we read at a 
later period that when Pompey refbred an- 
other Hyrcanus to the high-priefthood of 
which, and of the royalty then attaching 
thereto, he had been deprived by his brother 
Ariftobulus, t?]v ftlv tov etivov; <roo<rrce.irtxv \<xt- 
T^i^/-, \iahnfjta. (pogsTv ixaXutre, he made over 
to him the government of his own people, but 
prevented his wearing a (royal) crown. It is 
probable, therefore, that the tiara with triple 
crown defcribed by Jofephus, was a combina- 
tion of the fymbols.of fpiritual and temporal 



power, as is the triple crown (fee PI. 33) of 
the later Roman popes. The triple crown of 
the Jewifh prieft-king may have had reference 
to the three governments (1 Mace. x. 30) of 
Judea, Samaria, and Galilee. 

14 TiXci(ji.aiv x^vffioi. "Band "is the more 
literal rendering. But St. Jerome was no 
doubt right in confidering the word as being 
here equivalent to the Latin lamna^ a thin plate 
of metal. 

15 hgots ygUrft/zatri tov hod rriv Tooo-nyo^'iav 
IwriTfi.tifitvos. The expreffion is not incon- 
fiftent with that which is recorded in Holy 
Scripture, viz., that the words upon the plate 
were, " Holinefs unto the Lord." (Exod. 
xxviii. 36.) By U^a yQu.ftu.a.'ra are probably 
meant the older " Samaritan " letters, fo 
called. 



The White Veftments. 



7 



difqualifying defect went up to the altar and the Holy Place, having 
about them a vefture of fine linen, 16 and abftained carefully from ftrong 
wine, out of reverence for the duty they had to perform, that in 
nothing they might tranfgrefs while engaged in their holy miniftra- 
tion. And the high-prieft went up with them, yet not always fo, 
but on the feventh days, and on the new moons, and at any national 
feftival, or general affembly of the people, of annual obfervance. And 
he performed his miniftry, covered from the thighs to the groin with 
a girding band ; and wearing an inner garment of linen, and over this 
a long vefture of blue, circular in form, and furnimed with a fringe. 
To thefe fringes were fattened golden bells, and pomegranates alter- 
nating therewith ; the bells fignificant of thunder, the pomegranates 
of lightning. [Then follows a defcription of the ephod, the breaft- 
plate, and the tiara, much fuch as that already quoted ; and he then 
adds] : — This drefs he (the high-prieft) was not in the habit of 
wearing at other times, but put on one of fimpler character ; but 
he did wear it on occafions of his entering (bwo-s s/V/o/) the molt 
Holy Place, which he did once only in each year, and alone, on the 
day (of Atonement) when it is cuftomary for all to keep faft unto 
God. 17 



16 Isr) to Sv/riatrrfiQiav xa.) tov vaov avific&ivov 
ot <rav hgiiuv upufioi (hvirirov ftiv oifATsp^o/^tvoi. 
. . . This drefs being of linen would, in the 
nature of things, be white. Compare the 
paflage of Philo commented on in note 17. 

17 The ftatement here made, that the high- 
prieft wore his " golden veftments " on the 
Day of Atonement, is not really inconfiftent 
(as has been fuppofed by fome) with the dis- 
tinct affertion made by Philo (fee below, p. 
8), and confirmed by Lev. xvi. 4, 23. From 
both thefe laft we gather that the high-prieft, 



before actually entering within the vail on the 
Day of Atonement, laid afide his garments of 
glory, and entered the Moft Holy Place clad 
in white only. What Jofephus here ftates is 
perfectly confiftent with this ; though all that 
he fpeaks of is the fact of thefe garments of 
glory being worn on occafion of this particular 
day. The fact being, no doubt, that the 
high-prieft went into the Holy Place, in his 
robes "of glory," and laid them afide, in the 
Temple, before entering within the vail. 



8 



III. 

PHILO JUD^US. 

OF THE WHITE VESTMENTS WORN ON 
THE DAY OF ATONEMENT. 

i. Liber de Somniis, p. 597. 

rbv fth aoyjzoza o-rrors (jf&Kkoi rag vo/uoo ^oo6rzrayijy-vag ST/rzXzTv Xsjtovp- 
yiag 0 izobg sbizaioj6s Xoyog vdari zcii rs£oa crszippaivsffdat rb rrgoorov s/g 
■j-6/jlv7i<5iv suv~cv, zai yds 6 GOyog ' A/S^aa/x orz kvrzv^ou.zvog fai yr^v zai c^rodbv 
si-sv havrbv, shut hbvzGbai rbv srot^gjj yiruva zai rb ironttkov o z'zz\r,zzv hrr 
abra rrzoiGrrfiiov, tav zar ovoavbv (puctpoow dffrgoov d~ziz6vi6[Aa xai fLi/Lijfia.. 
Avo yd.o ug zoizzv hod dzov' h /xsf ods 6 zoff/JLog h a zai aoyjcoivg o crgojroyovog 
avrov dtTog 7.6yog' zrzsov ds /.oyizr, ^vyr] r t g hgevg 6 rrobg d\r t dziav av8?oj--og, 
O'j (JbifLrifLCi uiadr-h 6 rag naroiovg zvydg re zai dv6iag s-firzXojv sVr/v, ol rb 
ziorin'ivov s~r/syoa~rai yjruva zvovzcdai rov cravrog dvn/LifA^fLa ovra ovpavov, 
ha cvvispovpyp zai 6 zofff^og a^Jw^w, zai rut rravri avhu^og. Avo fjusv ovv s'lhr, 
ro rs pavrbv zai ro rroiz.i7.ov rvrrojv syoov s~idsdsizrai' rb ds rp'trov zai rsXsiorarov 
og Ivo^d^srai hid7.rjz.og avriza c^fj.avov/j.sv' orav s/g rd sffuirara roov dyiwv 
6 avrbg ovrog dpyispsvg sid/ri rr t v fih croiyJXrjV s6&Y,ra d--a/j,<piffzsrai Xtvrjv ds 
srhav fSvciffov rr t g za^asurdr^g ^s^oiy^sv^v dvaka^dvsi' r t d' Ian 6vij.3g7.ov 
svroviag avyosidsffrdrov (psyyovg. ' Appayscrsoa yap 7j b&ovri zai ?<* ovdsvbg ruv 
drroQvYiffy.ovrtov yivsrat, zai en Xa/xrr^orarov zai (p euros ids Grarov sysi fir t d l <As7.cug 
xaQagdzitia ypou/j,a. 

The high-prieft, when about to perform the holy offices by law 
affigned to him, was required by the facred word (of God) to fprinkle 
himfelf, in the firft place, with water and allies, as a remembrance 
to him of his own felf (for even Abraham, the wife, when he was 
going to make interceffion, fpake of himfelf as being duft and afhes) 
and then to put on the long (" tunic ; ') robe, and the ornament of 
curious work called the breaftplate, being a copy and image of the 
light-giving conftellations that are in heaven. For the Temples of 
God are, as it feemeth, two. One is this, our own world, wherein 



The White Vejlments. 



9 



alfo the Divine Word, God's firft-begotten, is High-prieft ; but the 
other temple is the reafonable foul, whofe Prieft is the true Man, 
whofe embodied reprefentation is he who duly offers the prayers and 
facriflces after the manner of our fathers, to whom is given that 
precept of which I fpake, that he mould put upon him the robe 
which is the image of the whole heaven, in order that, in one act 
of facrifice, the world may join with man, and man with all creation. 

We have feen now that two kinds of the types fpoken of above 
are to be found in the perfon of the high-prieft. We will now 
fignify the fame truth in refpect of the third and molt perfect (colour) 
that which is called "throughly white." 18 Whenever that fame high- 
prieft, of whom we fpake, entereth into the innermoft fanctuary of 
the Molt Holy Place, he putteth off his variegated garments, and 
affumeth another vefture of linen, made of byffus, and this ferveth to 
indicate the intenfity of molt brilliant light. For the cloth thus formed 
is very hard to rend, neither is the material thereof furnifhed by any 
creature fubjecl: unto death, and if it be carefully cleanfed, it hath a 
molt bright and luminous colour. 1 ^ 



18 Ke had been fpeaking of the myftical 
meaning of the three colours mentioned in 
Gen. xxx. and xxxi., hdXtvxcc, i.e. partly 
white, but capable of meaning (" throughly " 
or "thoroughly," and fo) "very white;" 
ToiKiXa, variegated ; and cTo^oiihyi pccvru,, u of 
the colour of afhes (and) fprinkled," or 
" fpeckled." The play on words to which 
Philo has recourfe can fcarcely be reproduced 
in Englifh. 

19 Note here the brilliancy (XapTgoryis, or 
candor) which ancient writers, both in Eaft 
and Weft, attribute to veftments of white 



linen. Thofe who have obferved the effect 
produced by white linen, as feen in the bright 
light of a fouthern climate, will not wonder at 
fuch expreffions as that of Philo above quoted. 
With it compare Xivov xxtiugov xtti ka/jtx^ov 
(Apoc. xv. 6), and again (xix. 8), in fpeak- 
ing of the marriage garment worn by the 
Bride of the Lamb, 'Ch'oQn a.h~n "ta, i 7rigi$i.'kriTu.i 
fivtrtnvov xa.6a.^ov xai XufiTgov. Elfewhere white 
garments are faid to gleam as 

does lightning (Luke, xxiv. 4) ; or (r-ikfiiiv 
(Mar. ix. 3), to mine as do the ftars. 



•0 



10 



IV. 

HIERONYMUS. 

EPISTOLA AD FABIQLAM DE VESTE SACERDOTALI. 20 

[Vol. ii. p. 574.] 

Usque hodie in lectione veteris Teftamenti fuper faciem Moyfi vela- 
men pofitum eft. Loquitur glorificato vultu, et populus loquentis 
gloriam ferre non fuftinet. Ouum autem converfi fuerimus ad Domi- 
num, auferetur velamen : occidens littera moritur, vivificans fpiritus 
fufcitatur. Dominus enim fpiritus eft, et lex fpiritalis. Unde et 
David orabat in Pfalmo : Revela oculos meos : et confiderabo mirabilla 
de lege tua. .... 

Et ne longum faciam (neque enim propofitum mihi eft nunc de 
tabernaculo fcribere) veniam ad facerdotalia veftimenta : et antequam 
myfticam fcruter intelligentiam, more Judaico, quae fcripta funt, fim- 
pliciter exponam : ut poftquam veftitum videris facerdotem, et oculis 
tuis omne ejus patuerit ornamentum, tunc fingulorum cauflas pariter 
exquiramus. 

Difcamus primum communes facerdotum veftes atque pontificum. 
Lineis feminalibus, quae ufque ad genua et poplites veniunt, verenda 
caelantur, et fuperior pars fub umbilico vehementer aftringitur : ut fi 
quando expediti mactant viclimas, tauros et arietes trahunt, portant- 
que onera, et in officio miniftrandi funt, etiam fi lapfi fuerint, et 
femora revelaverint, non pateat quod opertum eft. Inde et gradus 
altaris prohibentur fieri : ne inferior populus afcendentium verenda 
confpiciat : vocaturque lingua Hebraea hoc genus veftimenti machnase 
('DJDD) Graece Kioj6vSr.7 n a noftris feminalia, vel bracae 21 ufque ad genua 
pertingentes. Refert Jofephus (nam aetate ejus adhuc templum ftabat : 
et necdum Vefpafianus et Titus Jerofolymam fubverterant, et erat 



20 Written at Bethlehem in the year 396 I pertingentes,'''' This laft is exadlly our own 
• 397. I " knee-breeches." 

21 A nojirh feminalia t-el braca ad genua ! 



IV. 

ST. JEROME 

ON THE SACERDOTAL VESTMENTS. 20 

Letter to F^biola. 

In the reading of the Old Teftament, even to this day, there is a 
veil upon the face of Mofes. There is a glory upon his face as he 
fpeaks, and the people cannot bear to look thereon. But when we 
have turned unto the Lord the veil fhall be taken away. Then doth 
the letter which killeth die, and the fpirit, which giveth life, is ftirred 
up. For the Lord is a Spirit, and fpiritual, too, is the Law. For 
which caufe David prayed in the Pfalm (cxix. 18) "Take thou the 
veil from mine eyes, and I will confider the wondrous things of 
thy law." 

[Then after a digreffion concerning the parts of the various vic- 
tims referved for the ufe of the priefts under the Levitical law, and 
a ftatement of their myftical Signification, he proceeds as follows :] 

I come now to the facerdotal robes (of the Levitical prieft), and 
before inquiring into their myftical meaning, I will fet down literally, 
after the manner of the Jews, what is written, that fo, when you 
have feen the prieft clad in his robes, and all his adornment has been 
fet out before your eyes, we may then inquire likewife into the reafons 
of each particular. 

Let us obferve, firft, what were the veftments common to priefts 
and to high-prieft alike. They have a covering for the thighs made 
of linen, and reaching down to the knees and the back of the leg, 
the upper part thereof being tied tightly about the middle of the body, 
fo that when lightly clad for the flaying of victims, dragging forwards 
bulls or rams, carrying burdens, or engaged in other office of minis- 
tration, there may be no unfeemly expofure. . . . This kind of veft- 
ment is called in Hebrew., machnase [»M3d], in Greek vegiaxeXrj) and 
in Latin feminalia (thigh-pieces) or braca. 21 It is faid by Jofephus 
(and in his day the Temple was yet {landing, and Jerufalem not yet 



12 



St. Jerome on 



ipfe de genere facerdotali, multoque plus intelligitur quod oculis vide- 
tur, quam quod aure percipitur) haec feminalia de byflb retorta ob 
fortitudinem folere contexi, et poft quam incifa fuerint, acu confui. 
Non enim poffe in tela hujufcemodi fieri. 

Secunda ex lino tunica eft nodyi^g, id eft, talaris, duplici findone, 
quam et ipfam Jofephus byffinam vocat, appellaturque chotonath 
(ruro) id eft, quod Hebraso fermone in lineam vertitur. Haec 

adhaeret corpori, et tarn arcta eft et ftrictis manicis, ut nulla omnino 
in vefte fit ruga : et ufque ad crura 22 defcendat. Volo pro legends 
facilitate abuti fermone vulgato. Solent militantes habere lineas, quas 
camifias 23 vocant, fic aptas membris et aftri£tas corporibus, ut ex- 
pediti fint vel ad curfum, vel ad praelia, dirigendo jaculo, tenendo 
clypeo, enfe vibrando, et quoquumque neceffitas traxerit. Ergo et 
facerdotes parati in minifterium Dei, utuntur hac tunica, ut habentes 
pulchritudinem veftimentorum, nudorum celeritate difcurrant. [Note 6, 

p. 2.] 

Tertium genus eft veftimenti, quod illi appellant abanet (tOJStf), nos 
cingulum, vel baltheum, vel zonam pofTumus dicere. Babylonii novo 
vocabulo hemian (pari) vocant. Diverfa vocabula ponimus, ne quis er- 
ret in nomine. Hoc cingulum in fimilitudinem pellis colubri, qua exuit 
fenectutem, fic in rotundum textum eft, ut marfupium longius putes. 
Textum eft autem fubtemine cocci, purpurae, hiacynthi, et ftamine 
byffino, ob decorem et fortitudinem : atque ita polymita arte dis- 
tin£t.um, ut diverfos flores ac gemmas artificis manu non textas, fed 
additas arbitreris. Lineam tunicam, de qua fupra diximus, inter um- 
bilicum et pectus hoc ftringunt baltheo, qui quattuor digitorum habens 
latitudinem, et ex una parte ad crura dependens, cum ad facrificia 
curfu et expeditione opus eft, in laevum humerum retorquetur. 

Quartum genus eft veftimenti, rotundum pileolum, quale picl:um 



22 S. Jerome here diftindtly ftates (what 
is contrary to general impreffion) that the 
%iruv tfobwgns of the Jewifh priefts extended 
only ad crura, i.e. about half-way between 
the knee and the ankle. He is probably 
right. Though arotygfis means literally (like 
talaris) reaching to the feet ; it was probably a 
conventional term for any of the longer tunics 
worn on occafions of ftate, whether it actually 
reached to the feet or no. And it is diffi- 
cult to underftand how a clofe fitting tunic 
that really reached to the feet, and was not 



open at the fides, could have allowed, of the 
active (even violent) exertions that would 
fometimes be required of the Levitical priefts. 

23 Camijia. S. Ifidore (Orig. xix. 22, 29) 
derives the word a camis, "quod in his dormimus 
in camisy id eft in ftratis noftris." With him 
it is a night-fhirt. In S. Jerome's time it 
was evidently a term of the lingua volgaris, for 
which he offers a fort of apology. From it 
are defcended It. Camicia (and Camice "an 
alb," to which camijia is compared above) ; 
Fr. and Eng. Chemife. 



The Sacerdotal Veftments. 



n 



overthrown, and he was himfelf of the prieftly order, and the eye 
in fuch matters as this is more to be trufted than the ear) that thefe 
feminalia were woven of byflus, doubled upon itfelf for greater 
ftrength, and fewn together with a needle when properly cut out; 
it being impoflible to make a garment of this kind in the ordinary 
way upon a loom. 

Next comes a linen tunic, of the kind called n-o^gjjs, that is, 
reaching to the feet, made double of the fine linen called findon^ or, 
according to Jofephus, of byjfus^ like the laft. The name of this is 
chotonath {i.e. %/rwe), a word equivalent in Hebrew to the Latin 
linea. This is clofely fitted to the body, and is fo fcanty, and with 
fleeves fo narrow, that there is no fold in this garment. It reaches 
a little below the knee. 22 For better underftanding of what I 
fay I may employ a fomewhat common word of our own. Our 
foldiers, when on fervice, wear linen garments, which they call 
" mirts," 23 fitting fo clofely, and fo faftened about the body, as 
to leave them free for action, whether in running or in fighting, 
hurling the javelin, holding the fhield, wielding the fword, or what- 
ever elfe, as need may require. And fo the priefts, ftanding pre- 
pared for the fervice of God, wear a tunic fuch as this, fo that 
while they have their robes of beauty, they may haften to and fro 
like men that Hand ftripped for fpeed. 

The third of the prieftly veftments is what the Jews call abanet, 
a word which may be rendered girdle, belt, or zone. In Chaldaic it 
has a different name, hemian. I mention thefe different names to 
prevent miftake. This belt is made like the fkin of a ferpent, where- 
with it puts off the decay of old age. And it is woven round fo as 
to refemble a long purfe. The warp thereof is of fcarlet, purple, 
and blue ; the web of fine flax for beauty and ftrength. The 
ornaments thereon are fo wrought by the fkill of the embroiderer, 
that the various flowers and gems might well be deemed to have 
been fet there in reality, rather than woven by the hand of the 
artificer. The linen tunic, already fpoken of, is girt into the waift 
by this belt, which is four fingers broad, and with one part 
of it pendent below the knee, but is thrown back on to the left 
moulder when the more active duties of actual facrifice fo re- 
quire. 

The fourth of the veftments is a fmall round cap, fuch as we fee 
on the head of Ulyfles, much as though a fphere were to be divided 



St. Jerome on 



in Ulyfle confpicimus, quafi fphaera media fit divifa, et pars una pona- 
tur in capite : hoc Graeci et noftri r/a^au, nonnulli galerum vocant, 
Hebraei misnepheth : non habet acumen in fummo, nec totum 

ufque ad comam caput tegit : fed tertiam partem a fronte inopertam 
relinquit : atque ita in occipitio vitta conftrictum eft, ut non facile 
labatur ex capite. Eft autem byflinum, et fic fabre opertum linteolo, 
ut nulla acus veftigia forinfecus appareant. 

His quattuor veftimentis, id eft, feminalibus, tunica linea, cingulo 
quod purpura, cocco, byflb, hiacynthoque contexitur, et pileo, de 
quo nunc diximus, tarn facerdotes quam Pontiflces utuntur. Reliqua 
quattuor proprie Pontificum funt, quorum primum eft mail id 
eft, tunica talaris, tota hiacynthina, ex lateribus ejufdem coloris afTutas 
habens manicas, et in fuperiori parte qua collo induitur aperta, quod 
vulgo capitium c4 vocant, oris firmiffimis ex fe textis, ne facile rumpan- 
tur. In extrema parte, id eft, ad pedes, feptuaginta duo funt tintin- 
nabula, et totidem mala punica, iifdem contexta coloribus, ut fupra 
cingulum. Inter duo tintinnabula unum malum eft: inter duo mala 
unum tintinnabulum, ut alterutrum fibi media fint : caufTaque reddi- 
tur. Idcirco tintinnabula vefti appofita funt, ut quum ingreditur 
Pontifex in Sancta Sanctorum, totus vocalis incedat, ftatim moriturus 
fi hoc non fecerit. 

Sextum eft veftimentum quod Hebraica lingua dicitur ephod 
Septuaginta l-wa/oa, id eft, fuperhumerale appellant. Aquila lcs^y/xa, 
nos ephod fuo ponimus nomine. Et ubiquumque in Exodo, five 
in Levitico fuperhumerale legitur, fciamus apud Hebraeos ephod ap- 
pellari. Hoc autem efle Pontificis veftimentum, et in quadam Epi- 
ftola fcripfifTe me memini : et omnis Scriptura teftatur facrum quiddam 
efTe, et folis conveniens Pontificibus. Nec ftatim illud occurrat, quod 
Samuel qui Levita fuit, fcribitur in regnorum primo libro, habuifle 
aetatis adhuc parvulae ephod bad, id eft, fuperhumerale lineum : quum 
David quoque ante arcam Domini idem portafle referatur. Aliud eft 
enim ex quattuor fupradictis coloribus, id eft, hiacyntho, byflb, cocco, 
purpura, et ex auro habere contextum : aliud in fimilitudinem facer- 
dotum fimplex et lineum. Auri laminae, id eft, bracteae, mira tenui- 
tate tenduntur, ex quibus fecta flla torquentur, cum fubtegmine trium 
colorum, hiacyntho, cocci, purpuras, et cum ftamine byftino : et efficitur 



24 Capitiutn, here the opening of the tunic, i (apud Ducange), " Capitium, fummitas tunicas, 
its " head-piece " fo to fay. Compare Papias I capitis foramen in vefte." 



The Sacerdotal Veftments. 



i'5 



through the centre, and one-half thereof to be put upon the head. 
This is what in Greek and in Latin is called a tiara, but fometimes 
alfo galerus ; in Hebrew, misnepheth. It has no peak at top, nor 
does it cover the whole head as far as the hair extends, but leaves 
about a third of the front part of the head uncovered. It is attached 
by a band (yitta) on to the back of the head, fo as not to be liable 
to fall off. It is made of byffus, and is fo fkilfully finiihed with an 
outer linen cover that no marks of the needle are to be feen with- 
out. 

Thefe four veftments, viz. the drawers, the linen tunic, the girdle 
woven with purple, fcarlet, fine linen, and blue, and the cap juft 
defcribed, are in ufe by priefts and high-priefts alike. The remain- 
ing four belong exclufively to the high-priefts. And thefe of the firft 
is the mail, a full-length tunic, entirely of blue, with fleeves on either 
fide of the fame colour ; and made open at top, where the opening 
is made for the head, 24 a ftrong edging being attached to the felvage 
to prevent its tearing. On its lower edge, at the feet, there are 
feventy-two bells, and as many pomegranates, made in the fame 
colours as the girdle above defcribed. The bells and the pome- 
granates alternate one with the other. And a reafon is afligned 
for the addition of thefe bells, namely, that when the high-prieft 
enters into the Holy of Holies, there may be a found heard all about 
him as he goes, feeing that he would incur inftant death were this 
not done. 

The fixth of the veftments is called in Hebrew ephod, by the 
LXX, sttw/a/;, i.e. Cuperhumerale. In the verfion of Aquila it is 
sthdvpa [or " fuperveftment "], with our own writers the original 
word, ephod, is often retained. And wherever in Exodus or in Le- 
viticus the word fuperhumerale is read, this is to be underftood as 
reprefenting the Hebrew ephod. That this veftment belongs ex- 
clufively to the high-prieft, I remember to have faid in one of my 
letters, and all Scripture proves the fame, that this veftment is of 
a facred nature and fuited for the high-priefts alone. Let it not 
be objected that, in the firft Book of Kings, we read of Samuel, 
who was a Levite, having, when yet quite a child, a " linen ephod," 
ephod bad, for David alfo is faid to have worn a fimilar drefs 
before the ark. But it is one thing to have an ephod woven in the 
colours already defcribed (blue, fine linen, fcarlet, purple and gold) ; 
another thing to have a fimple linen ephod refembling (in fhape) that 



1 6 St. 'Jerome on 

palliolum mirae pulchritudinis, praeftringens fulgore oculos in modum 
Caracallarum, 25 fed abfque cucullis. Contra pectus nihil contextum 
eft, et locus futuro Rationali derelictus. In utroque humero habet 
fingulos lapides claufos et aftrictos auro, qui Hebraice dicuntur soom 
(onttf) ab Aquila et Symmacho et Theodotione onychini : a Septua- 
ginta fmaragdi transfer untur: Jofephus, fardonychas vocat, cum Hebraeo 
Aquilaque confentiens : ut vel colorem lapidum, vel patriam de- 
monftraret. Et in fingulis lapidibus lena Patriarcharum nomina funt, 
quibus Ifraeliticus populus dividitur. In dextro humero majores filii 
Jacob, in laevo minores fcripti funt : ut Pontifex ingrediens Sancta 
Sanctorum, nomina populi pro quo rogaturus eft Dominum, portet in 
humeris. 

Septimum veftimentum eft menfura parvulum, fed cunctis fupra- 
diclis facratius. Intende quaefo animum, ut quae dicuntur, intelligas. He- 
braice vocatur hosen (jttTl), Graece autem "hoyiov, nos Rationale poffumus 
appellare, ut ex ipfo ftatim nomine fcias myfticum effe quod dicitur. 
Pannus eft brevis ex auro et quattuor textus coloribus, hoc eft, iifdem 
quibus et Superhumerale, habens magnitudinem palmi per quadrum, 
et duplex, ne facile rumpatur. Intexti funt enim ei duodecim lapides 
mirae magnitudinis atque precii per quattuor ordines : ita ut in fingulis 
verficulis terni lapides collocentur. In primo ordine fardius, topazius, 
fmaragdus ponitur. Symmachus diffentit in fmaragdo, ceraunium pro 
eo transferens. In fecundo carbunculus, fapphirus, jafpis. In tertio 
lyncurius, achates, amethyftus. In quarto chryfolithus, onychinus, 
berillus. Satifque miror cur hiacynthus prsetiofiffimus lapis in horum 
numero non ponatur : nifi forte ipfe eft alio nomine lyncurius. Scru- 
tans eos qui de lapidum atque gemmarum fcripfere naturis, lyn- 
curium invenire non potui. 26 In fingulis lapidibus fecundum aetates 
duodecim tribuum fculpta funt nomina. Hos lapides in diademate 



25 The caracalla, originally a Gaulifh drefs, 
was introduced among the Romans by M. 
Aurelius Antoninus [Emperor a.d. 210 to 
217], furnamed " Caracalla " from his ha- 
bitual wearing of it. It was furnimed with a 
hood (cuculia), and this is the reafon why 
S. Jerome adds here "fed abfque cucullis." 
An Emperor having fet the faftiion, it fpeedily 
paifed into general ufe. And we find it men- 
tioned from time to time either as a fplendid 
drefs (fuch as the context here mows to be 
meant) or as worn in ordinary life, by per- 



fons high and low, the name being retained 
in reference to its fhape, though in material 
and in colour it might vary infinitely. In 
the ftory of the martyrdom of St. Alban 
given by Bede [Hift. Eccl. lib. i. cap. 6], 
we find it worn by a clergyman (clericus) 
in Britain, and the context there implies that 
at that time it was a fomewhat unufual drefs. 
This was during the perfecution of Diocletian 
at the clofe of the third century. 

26 See Theophraftus -rt^t <ru>v x'dwv, 28, 31, 
and Plin. Hift. Nat. lib. xxxvii. c. 4. 



The Sacerdotal Veftments. 



■7 



of the priefts. The gold-leaf ufed in making this robe is drawn 
out to a marvellous thinnefs, and then twifted into feparate threads. 
The woof is of three colours, — blue, fcarlet, and purple, and the 
web of byflus ; and fo a veftment is formed of wondrous beauty, 
dazzling the eyes as does our own caracalla, 25 but not furnifhed 
with a hood. Upon the breaft there is an open fpace left, afford- 
ing room for the " Rational/' which is there to be. On either 
moulder there is a fingle ftone, enclofed and fet in gold. Thefe 
ftones are in Hebrew called soom, explained as meaning onyx jy 
Aquila, Symmachus, and Theodotion, but by the LXX as emeralds. 
Jofephus, following the Hebrew and Aquila, calls them fardonyx^ to 
indicate either the colour of the ftones, or, it may be, the place 
where they are found. On each of thefe ftones are the names of fix 
of the twelve patriarchs, who give their names to the twelve Tribes 
of Ifrael. On the right moulder are infcribed the elder fons of Jacob, 
the younger on the left ; in order that the high-prieft, as he enters 
the Holy of Holies, may bear upon his fhoulders the names of the 
people for the which he is about to entreat the Lord. 

The feventh veftment is fmall in fize, but more holy than all 
thofe above mentioned. Give me your efpecial attention now, for 
the better underftanding of what I fay. It is called in Hebrew 
hosen, in Greek \6yiov. We ourfelves may call it the " Rational," 
that the very name may at once point to a myftical meaning. It 
is a fmall piece of cloth, woven in gold and four colours, the 
fame as the ephod. It is fquare, and of a palm's breadth each 
way, and made double for greater ftrength. Into it were faftened 
twelve precious ftones of great fize, and very coftly, in four rows, 
three ftones to each line. On the top line were a fardine ftone, a 
topaz, and an emerald. Symmachus differs as regards the " emerald," 
which he renders " ceraunius? On the fecond line, a carbuncle, 
fapphire, and jafper. On the third, lyncurius, agate, and amethyft. 
On the fourth, a chryfolite, an onyx, and a beryl. I greatly wonder 
that fo precious a ftone as the jacynth has here no place. But perhaps 
the lyncurius is but another name for it. I have examined treatifes 
on precious ftones and gems, but have found no mention 26 of the 
lyncurius. On thefe feveral ftones are engraved the names of the 
tribes according to the ages of the patriarchs. We read (Ezek. 
xxviii.) of thefe ftones on the diadem of the Prince of Tyre, and in 
the Revelation of John (Rev. xxi.), where they form the walls of 

D 



1 8 St. Jerome on 

principis Tyri, et in Apocalypfi Joannis legimus, de quibus ex 
ftruitur coeleftis Jerufalem : et fub horum nominibus et fpecie, vir- 
tutum vel ordo, vel diverfitas indicator. Per quattuor Rationalis 
ans;ulos, quattuor annuli funt aurei, habentes contra fe in Super- 
humerali alios quattuor : ut quum appofitum fuerit \6ym in loco, 
quem in Ephod diximus derelictum, anulus veniat contra anulum, et 
mutuo fibi vittis copulentur hiacyntbinis. Porro ne magnitudo et 
pondus lapidum contexta ftamina rumperet, auro ligati funt atque 
conclufi : nec fuffecit hoc ad hrmitatem, nifi et catenas ex auro 
fierent, quas ob pulchritudinem fiftulis aureis tegerentur, £7 haberentque 
et in Rationali fupra duos majores anulos, qui uncinis Superhumeralis 
aureis neclerentur, et deorfum alios duos : nam poll tergum in 
Superhumerali contra pectus et ftomachum, ex utroque latere erant 
anuli aurei, qui catenis cum Rationalis inferioribus anulis junge- 
bantur : atque ita nebat, ut aftringeretur et Rationale Superhumerali, 
et Superhumerale Rationali, ut una textura contra videntibus puta- 
retur. 

Octava eft lumina aurea, id eft, sis zaab (nriT in qua fcrip- 

tum eft nomen Dei Hebraicis quattuor litteris jod, he, vav, he 
, quod apud illos ineffabile nuncupatur. Hasc fuper pileolum 
lineum commune omnium Sacerdotum, in Pontiiice plus additur, 
ut in fronte vitta hiacynthina conftringatur, totamque Pontihcis pul- 
chritudinem Dei vocabulum coronet et protegat. 

Didicimus quas vel communia cum Sacerdotibus, vel quas fpecialia 
Pontificis veftimenta fint : et fi tanta difficultas fuit in vafis ficl:ilibus, c8 
quanta majeftas erit in thefauro, qui intrinfecus latet ! Dicamus igitur 
prius quod ab Hebrasis accepimus : et juxta morem noftrum, fpiritua- 
lis poftea intelligentias vela pandamus 



- : In Jofephus vu^iyyts. But his defcrip- 
tion here differs fomewhat from that of S. 
Jerome. See above, p. 5. 

28 In vafis fictilibus. He alludes, of courfe, 



to 2 Cor. iv. 7, where the Vulgate is, " Ha- 
bemus autem tbejaurum iftum in 'vajls ji&iiibui 
ut Jublimitas Jit virtuus Dei et non ex nobis" 



The Sacerdotal Vejiments. 



*9 



the heavenly Jerufalem ; and under their names and fpecies are fug- 
gefted the order and diverfe nature of the feveral virtues. Through 
the four corners of the Rational are inferted four golden rings, having 
four others on the ephod juft oppofite to them ; fo that when the 
Xoywv is fitted to the place which I have defcribed as left open in 
the ephod, ring may be over againft ring, and be faftened together 
with bands of blue. Moreover, the ftones were faftened together 
with a fetting of gold, for fear that from their fize and weight the 
web to which they are attached mould give way. Nor would this 
have been fufficient fecurity, had not chains of gold been made 
(covered, for greater beauty, with fmall cylinders 27 of gold), having 
two larger rings on the upper part of the Rational (to be attached 
to the golden hooks of the ephod), and two others on the lower 
part. For, on the back of the ephod, at a height to correfpond 
with the breaft and lower part of the throat, there were golden 
rings on either fide, joined by chains to the lower rings of the 
Rational ; and fo it was that the Rational was clofely faftened tc 
the ephod, the ephod to the Rational, in fuch manner as to appear 
to the fpectator as if they were all of one piece. 

Eighth in order was the plate of gold, sis zaab, on which was 
infcribed the name of God in the four Hebrew letters Yod, He, 
Vav, He, " The unutterable Name/' as they declare it. This is 
added in the cafe of the high-prieft over and above the linen cap 
common to all the priefts. It is attached to his forehead with a 
faftening band of blue. And fo the Divine Name is as a crown 
and protection to the whole of that " fair beauty " with which the 
high-prieft is clad. 

We have now learnt what robes the high-prieft has in common 
with the priefts, and what fpecially appropriated to himfelf. And 
if we had fo much of difficulty in fpeaking of "earthen veftels" 28 
what majefty fhall there be in the treafure that lies concealed within ! 
Firft, then, let me fay what I have learnt on this matter from He- 
brew authors, and after that, as our wont is, we may fpread open 
the fails of fpiritual interpretation. 

[Here follows, at fome length, the myftical meaning attributed 
by the Jews to all the details already given. The four colours re- 
prefent the four elements — earth, air, fire and water; the pome- 
granates and bells mean the thunder and lightning, or elfe the 
harmony of all the elements. The ephod, and its two precious 



20 



St. 'Jerome on 



Tetigimus expofitionem Hebraicam, et infinitam fenfuum fylvam 
alteri tempori refervantes, quaedam futurae domus ftravimus funda- 
mental 9 .... Legimus in Levitico, juxta praeceptum Dei, 
Moyfen lavifle Aaron et filios ejus : jam tunc purgationem mundi, 
et rerum omnium, fanctitatem Baptifmi, facramenta fignabant. Non 
accipiunt veftes, nifi. lotis prius fordibus, nec ornantur ad facra, nift 
in Chrifto novi homines renafcantur. Vinum enim novum in novis 
utribus mittitur. Quod autem Moyfes lavat, legis indicium eft. 
Habent Moyfen et Prophetas, ipfos audiant. Et ab Adam ufque ad 
Moyfen omnes peccaverunt. Praeceptis Dei lavandi fumus, et quum 
parati ad indumentum Chrifti tunicas pelliceas depofuerimus, 30 tunc 
induemur vefte linea, nihil in fefe mortis habente, fed tota Candida : 31 ut 
de baptifmo confurgentes, cingamus lumbos in veritate, et tota prifti- 
norum peccatorum turpitudo celetur. Unde et David : Beati quorum 
remljfce J tint iniquitates, et quorum tetla funt peccata. Poft feminaiia 
et lineam tunicam induimur hiacynthino veftimento, 3 - et incipimus de 
terrenis ad alta confcendere. Haec ipfa hiacynthina tunica, a Septua- 
ginta -j-o^ur'/jc, id eft, fubucula nominatur, et proprie Pontificis eft, 
fignificatque rationem fublimium non patere omnibus, fed majoribus 



29 S^tice dam futura domus ftravimus fun da - 
menta ; i.e. he had prepared the way for his 
own myftical application. 

30 He takes up here the thought, alluded to 
as we have feen, by Phijo (p. 8), that gar- 
ments of animal origin (whether of fur or of 
wool) favour of mortality and corruption. 
Hence the exprelfion of the text is equiva- 
lent to the uTtxduffaf&ivoi <rov tccXc&iov avPgatrov, 
"Gripping off the old humanity" of St. 
Paul (Col. iii. 9). 



31 Sed tota Candida. On the meaning of 
candidus, fee above note 19. The allulion is 
here to the white garments worn by the 
newly baptized. 

32 Vejiimento hiacynthino. In fpeaking of 
the Jewifli myflical interpretation of this 
colour, " the foundation for his own building," 
he had noticed that to them this "jacynrh. 
blue," was fignificant of the fky. Hence 
what he here fays. So again below, cidaris 
et vitta hyacinthina calum monftrant. 



The Sacerdotal Vejiments. 



21 



ftones, are the two hemifpheres, whereof one is above and the other 
below the earth. The girdle is the ocean. The rational (or breaft- 
plate) the earth. The general refult is defcribed by S. Jerome as 
being this, that God's high-prieft bearing upon his veftments the 
typical reprefentation of all created things, mould fhow how all 
creatures ftand in need of the mercy of God, and that, in facrific- 
ing unto Him, expiation might be for the ftate of the entire uni- 
verfe, and that he might pray, both by voice and by the drefs he 
bare, not for children, and parents, and kinfmen only, but for all 
creation. 33 He then proceeds as follows] : — 

I have now touched upon the expofition of thefe things given by 
the Jews, and while referving for another opportunity an infinite 
number of myftical meanings, have laid fomething of a foundation 
for the building that is to be. 29 . . . We read in Leviticus that, 
according to God's commandment, Mofes warned Aaron and his fons. 
So even at that early time there were facramental a£rs fignifying 
the purifying of the world and of all created things, and the fancfity 
of baptifm. They receive not their robes till they have wafhed off 
the filth of the flefli, nor are they adorned for holy rites, except 
they be born again as new men in Chrift. For new wine is put 
in new bottles {utribus — atixotc). And in that it is Mofes who 
wafheth them, this pointeth to the law, " They have Mofes and the 
prophets^ let them hear them" and, " From Adam even unto Mofes all 
finned" It is by God's commandments that we are to be wafhed 
clean, arid when, being made ready for the garment of Chrift, we 
mail have laid afide our garments made of fkins, 30 then mall we 
be clad in the linen robe which hath in it nothing which is of 
death, but is wholly bright and pure, 31 that fo rifing up from our 
baptifm we may gird up our loins with truth and all the deformity of 
former fins be put out of fight. Whence alfo David faith, " Bleffed are 
they whofe iniquities are forgiven^ and whofe fins are covered." After 
the drawers and the linen tunic, we put upon us a veftment of blue, 32 
and begin to mount up from things on earth to things above. This 
very tunic of blue is called by the Seventy vnodvrfig, that is, " under- 
garment," and belongs properly to the high-priell ; and it fignifieth 
that the meaning of the higher things of God lies not open to all, 
but only to thofe fomewhat advanced in the Chriftian life, or who 



Compare the paffage of Philo to the fame effect, given above, p. 8. 



22 St. Jerome on 

atque perfe&is. 34 Hanc habuerunt Moyfes et Aaron et Prophetae, et 
omnes quibus dicitar : In fnontem excelfum afcende tu, qui evangelizas 
Sion. Nec fufrlcit nobis priorum ablutio peccatorum, baptilmi gratia, 
docl:rina fecretior, nifi habuerimus et opera. "L nde jungitur et Ephod, 
id eft, Superhumerale, 35 quod Rationali copulatur : ut non fit laxum, 
neque diilblutum, fed hasreant fibi invicem etauxilio lint. Ratio 30 enim 
operibus, et opera ratione indigent : ut quod mente percipimus, opere 
perpetremus. Duoque lapides in Superhumerali, vel Chriftum figni- 
ficant et Ecclefiam, duodecim Apoftolorum, qui ad praedicationem 
miffi funt, nomina continentes : vel litteram et lpiritum, in quibus 
continentur Iegis univerfa myfteria. In dextra fpiritus, in Iseva littera 
eft. Per litteras ad verba defcendimus, per verba venimus ad fenliim. 
Quain pulcher ordo, et ex ipfo habitu iacramenta demonftrans. In 
humeris opera funt, in pectore ratio. 36 Unde et pectufculum comedunt 
facerdotes. Hoc autem Rationale duplex eft, 37 apertum et abfconditum, 
fimplex et mvfticutn, duodecim in le lapides habens, et quattuor 
ordines, quos quattuor puto elTe virtutes, prudentiam, fortitudinem, 
juftitiam et temperantiam, qua? fibi haerent invicem : et cum mutuo 
mifcentur, duodenarium emciunt numerum : vel quattuor Evangelia, 
quae in Apocalypfi defcribuntur plena oculis, et Domini luce radian tia 
mundum illuminant. In uno quattuor, et in quattuor iingula. Unde 
drjXueic et aXr^nay id eft, docfcrina et Veritas in peclore, 38 Sacerdotis eft. 
Ouum enim indutus quis fuerit vefte multiplier, confequens eft, veri- 
tatem quam corde retinet, lermone proferre : et ob id in rationali 
Veritas eft, id eft, fcientia, ut noverit quae docenda fint : et mani- 
feftatio atque do£trina, ut point inftruere alios, quod mente concepit. 
Ubi funt qui innocentiam Sacerdoti dicunt pofte fufficere r 39 Vetus lex 
novae congruit : idiplum Moyfes quod Apoftolus. Ille facerdotis 
fcientiam ornat in veftibus : ifte Timotheum et Titum inftruit ci;- 
ciplinis. Sed et ipfe veftimentorum ordo prsecipuus. Legamus Levi- 



34 Majoribus atque perfe&is. Majoribus has 
reference (as elfewhere to growth in years, fo 
here) to growth in grace. For perfeElus = 
r'iXuDCy 'full-grown,' fee " Eirenika," note 68, 

p. I20. 

35 The ihoulder and -arm, he means, are 
naturally affociated with ideas of aBivity, and 
fo of good works. 

36 Ratio (Reafon and Underftanding) ufed 
in reference to " Rationale,'' the word ufed 
throughout for the koyiov, the " breaftplate " 
of our Engliih Verfion. 



3 " It was made duplex ne facile rumperetur, 
as he had faid above. 

38 To the Romans not the head but the 
breaft (or the heart) was the feat of the un- 
demanding. " Non tu corpus eras fine pectore." 

" Rudis et fine peBore miles." 

39 i.e. that it mattereth not greatly that he 
have knowledge. As to the meaning of fa- 
cerdos (biihop, as well as prierl), fee Index 
in 'voc. 



The Sacerdotal Veftments. 



23 



have attained unto fulnefs of growth. With this garment were 
clad Mofes, and Aaron, and the prophets, and all they to whom 
that word is fpoken, C£ Afcend up unto the lofty mountain, thou that 
bringejl glad tidings to Sion. ,} (Ifa. xl. 9.) But the warning away 
of fins, the grace of baptifm, the more hidden knowledge, thefe are 
not fufficient for us, unlefs we have alfo (good) works, and there- 
fore there is joined to thofe other veftments the ephod, that is, the 
" Superhumeral," 35 which again is fo coupled to the (" Rational ") 
breaftplate, that it may not be loofe nor unattached, but that both 
may be clofely joined and be a mutual help each to other. For 
reafon 36 needeth works, and works need reafon ; that fo what we 
mentally perceive we may by works carry out in act. And the 
two ftones upon the ephod fignify, either Chrift and the Church 
(as containing the names of the twelve apoftles who were fent to 
the preaching of the Gofpel), or the letter and the fpirit, wherein 
are contained all the myfteries of the law. On the right is the 
fpirit; on the left is the letter. Through letters we reach unto 
words : through words we come to meaning. How beauteous is 
the order, mowing forth facramental truths even by the very drefs 
of which we fpeak. On the moulders are (good) works : on the 
breaft reafon. For which caufe the priefts have the breaft (of 
the facrifice) to eat. But this Rational is two-fold, 3 " open and yet 
hidden ; fimple, and yet myftical ; having upon it twelve ftones, and 
four rows, which I hold to be four virtues, viz. wifdom, courage, 
juftice, temperance, which are clofely united one unto the other, and 
by their mutual conjunction produce a duodecimal number. Or elfe 
they may be the four Gofpels, which in the Apocalypfe are defcribed 
as full of eyes, and which, beaming with the light of the Lord, en- 
lighten the whole world. In one, the four ; and in the four each and 
all the feparate parts. And, therefore, dfaaxrig and aX^s/a, " manifeft- 
ation " and "truth," are on the breaft 38 of the prieft. For when a 
man hath been clad in the manifold vefture, it followeth that he 
exprefs in word the truth which he holdeth in his heart. And there- 
fore in the Rational there is " truth," that is " knowledge,' 7 that he may 
know what is to be taught, and " manifeftation " and " doctrine " that 
he may be able to inftrucl: others of that which his own reafon hath 
comprehended. Where are they that fay that it fufficeth for a 
prieft 39 that he be of innocent life ? The old law agreeth with the 
new; Mofes was in the one, what the Apoftle was in the other. 



24 St. Jerome on 

ticum. Non prius Rationale, et fic Superhumerale, fed ante Super- 
humerale, et deinceps Rationale. A mandatis tuts, inquit, intellexi : 
prius faciamus, et fic doceamus : ne doctrinae auctoritas caflis 
operibus deftruatur. Hoc eft quod in Propheta legimus : Seminate 
vobis in juftitia^ et metite fruclum vit<z : illuminate vobis lumen fcientice. 
Primum feminate in juftitia, et fructum vitas aeternae metite : poftea 
vobis fcientiam vindicate. Nec ftatim abfoluta perfe&io eft, fi quis 
Superhumerale et Rationale habeat : 40 nifi haec ipfa inter fe forti cora- 
pagine folidentur, et fibi invicem connexa Tint : ut et operatio rationi 
et ratio operibus haereat : et his praecedentibus, doctrina fequatur et 
Veritas. 



Lamina aurea rutilat in fronte : nihil enim nobis prodeft omnium 
rerum eruditio, nifi Dei fcientia coronemur. Lineis induimur, orna- 
mur hiacynthinis, facro baltheo cingimur, dantur nobis opera, Ratio- 
nale in pe&ore ponitur : accipimus veritatem, profert fermo docl:rinam : 
imperfecta funt univerfa, nifi tarn decoro currui dignus quaeratur 
auriga, et fuper creaturas creator infiftens, regat ipfe quae condidit. 
Quod olim in lamina monftrabatur, 41 nunc in figno oftenditur crucis. 42 
Auro legis fanguis Evangelii pretiofior eft. 43 Tunc fignum juxta 
Ezechielis vocem gementibus figebatur iij fronte : nunc portantes cru- 
cem dicimus : Signatum eft fuper noj lumen vultus tui Domine. . . . 44 

Jam fermo finitur, et ad fuperiora retrahor. Tanta debet effe 



40 " Both ephod and breaftplate," i.e. both 
good works and knowledge. 

41 i.e. " Holinefs unto the Lord." See 
above, Note 15. 

42 i.e. the fign of the crofs traced upon the 
forehead in baptifm, putting, as it were, 
Chrift's mark thereon, and declaring the 



newly-baptized to be "Holy unto the Lord." 

43 The fign of the crofs carries our thoughts 
to the precious blood thereon fhed, called by 
St. Paul, to aifitx. tov crccv^ov. 

44 Quce fequuntur de feminalihus apud ipfum 
requirant eruditi leblores. Virgineh Fabiola ficu- 
liz parum apta videntur. 



The Sacerdotal Veftments. 



25 



For Mofes devifeth " knowledge " among the veftments of the priefts ; 
Paul furnifheth Titus and Timothy with " Doctrine." But the 
very order of the veftments is noteworthy. Let us read Leviticus. 
It is not, flrft, the rational, and after that the ephod ; but, firft, the 
ephod, and afterward the rational. " From thy commandments " faith 
one, " have I got under/landing" (Ps. cxix. 104.) Let doing be 
firft in order with us, and fo let us go on to teaching, left the 
authority of our teaching be done away by the worthleflhefs of 
that we work. This is that we read in the Prophet (Hof. x. 12), 
" Sow your feed in righteoufnefs, and reap the fruit of life-, Kindle ye 
for you the light of knowledge" Firft fow in righteoufnefs, and reap 
the fruit of life ; afterward claim knowledge as your own. Yet 
fulnefs of Chriftian growth is not then at once completely attained 
when one hath both ephod and breaftplate ; unlefs thefe two be 
firmly compacted one unto the other, and in fuch wife mutually 
connected, that both our working of that which is good be clofe 
joined to reafon, and reafon clofe joined to works ; and that, while 
thefe lead the way, doctrine and truth follow. 

[He then defers further explanation concerning the twelve ftones 
of the breaftplate, faying that his letter is already too long, and add- 
ing a few further particulars, he fays :] 

A plate of gold glitters on the forehead, for learning the moft 
univerfal is nothing worth unto us, unlefs we be crowned with the 
knowledge of God. We are clothed in linen, we are adorned with 
the veftments of celeftial blue, we are girt about with the facred 
belt, works are given unto us, the rational is put upon our breaft, 
we accept the truth, our words bring forth doctrine — all thefe to- 
gether are imperfect, unlefs for fo fair an equipage a fitting guide 
be found, and the Creator, fet on high above His creatures, Him- 
felf direct that which He hath made. What in old times was fhown 
upon the golden plate is now fet forth in the fign of the Crofs. 
The gold of the law is lefs precious than the Blood of the Gofpel. 
In thofe former times, according to that word of Ezekiel (Ezek. 
ix. 4), a mark was put upon the brow of them that mourned ; but 
now we that bear the crofs (upon our foreheads) fay, " The light 
of thy countenance, O Lord, is figned upon us." 

And now my difcourfe is drawing to a clofe, and I return to 
that of which I was fpeaking above. Such ftiould be the knowledge 

E 



26 



St. Jerome on 



fcientia et eruditio Pontificis 45 Dei, ut et greflus ejus, et motus, et 
univerfa vocalia fint. Veritatem mente concipiat, et toto earn habitu 
refonet et ornatu : ut quidquid agit, quidquid loquitur, fit doctrina 
populorum. Abfque tintinnabulis enim et diverfis coloribus et gem- 
mis floribufque virtutum, nec Sandta ingredi poteft, nec nomen 
Antiftitis 46 poffidere. 



45 Pontificis. Pontifex is literally a " bridge- 
maker" yitpugovrtuos, as the Greek writers 
fometimes tranflate it. And the following 
quotation will fuggeft the origin of the term : 
" The Tiber was the natural highway for 
the traffic of Latium $ and . . . formed from 
very ancient times the frontier defence of the 
Latin ftock againft their northern neighbours. 
. . . Rome combined the advantages of a 
ftrong pofition, and of immediate vicinity to 
the river ; it commanded both banks of the Jiream 
down to the mouth. . . . That Rome was 
indebted accordingly, if not for its origin, at 
any rate for its importance, to thefe commer- 
cial and ftrategical advantages- of its pofition, 
there are many indications to mow. . . . 
Thence arofe the unufual importance of the bridges 
over the Tiber, and of bridge-building generally, 
in the Roman commonwealth. Thence came 
the galley in the city arms." M'ommsen, His- 
tory of Rome, book i. cap. iv. Bearing in 
mind how in ancient times all matters of 
grave import to the ftate were inverted with 
the fancYions of religion, we mall not wonder 
to find the conftrucYion and care of thefe 
bridges placed under the fuperintendence of 



that College of Magiftrates (not priells in our 
fenfe of the word) which from the very be- 
ginning of Roman hiftory was fupreme in all 
matters pertaining to religion. With this 
body of facerdotal " Bridgemakers," with the 
firfr. citizen of the Republic, or, as in later 
times, an emperor, at their head (as Pontifex 
Maximus), we may compare our own " Trinity 
Board," with a prince of the blood as " Maf- 
ter." [The parallel might be extended, in- 
experto Ji fas it a dicere, in refpeft of the Pon- 
tificum coena? and the Greenwich banquets.] 

The Chriftian ufe of the term is owing 
mainly to St. Jerome's verfion of the Bible. 
From the 5th century onwards, the ufe of 
Pontifex as = Jacerdos (Note 61), or bifhop, 
and of Pontifex fummus as = archbijhop, or 
metropolitan, became very common. In 
earlier writers it is very rare ; and in the 
older Italic verfion we find Jacerdos or fummus 
Jacerdos where St. Jerome (writing at Rome) 
fpeaks of Pontifex, or Pontifex Jummus. [For 
the term Pontifex Maximus, which has a 
fpecial meaning of its own, fee Index of 
Notes.] 



The Sacerdotal Vejiments. 



27 



and the learning of one chief 45 in holy miniftry to God, as that 
his walk and movement, and everything about him mall be vocal 
to the ears of men. With his mind let him embrace the truth, 
and in all his habit and adornment caufe it to found forth to others ; 
that whatsoever he doeth, whatfoever he fpeaketh, may be for in- 
struction unto all men. For without the bells, and the divers 
colours, and the gems, and the flowers of divers virtues, he can 
neither enter the Holy of Holies, nor make his own the name of 
one chief 46 among God's fervants. 



46 Antiftes [ante-Jles — compare the Greek 
9T(>o-crra,T7is), properly one in foremofi place, 
and hence occafionally ufed by claffical writers 
of heathen priefts (facrorum antiftes, Cic. and 
Juv. antiftes Jovis Nep. and the fem. antijiita 



Phcebi, Ov.) and frequently in Chriftian liter- 
ature of bifhops. Hence, in later Latin, the 
forms antiflitium = facer dotium, and antijiitari — 
epijcopum agere. 



28 



V. 

S. JEROME. 

EPISTLE TO MARCELLA CONCERNING THE 
EPHOD WORN BY SAMUEL. 

[Written at Rome, a.d, 384.] 

[Wishing to explain how it was that, while the " ephod " or 
fuperhumerale is properly a garment of the high-prieft alone, we yet 
read of Samuel, and of the priefts at Nob, wearing an ephod, and 
of David, in one place, doing likewife, he fays that thefe ephods 
were of linen only, and white. ~\ 

" Propterea autem Samuel et ocloginta quinque viri facerdotes ephod 
lineum portajfe referuntur, quoniam facerdos magnus folus habebat licen- 
tiam ephod non-lineo vejliendi, verum^ ut Scriptura commemorate auro, 
hyacintho^ purpura^ cocco, byffoque, contexto. Cceteri habebant ephod 
non ilia varietate diflinclum et duodecim lapidibus ornatum, qui in humero 
utroque refidebant : fed lineum et /implex et toto candor e purijjimum. v 

cc The reafon why Samuel, and the eighty-five priefts are faid to 
have worn an ephod of linen^ is this, that the high-prieft alone had 
the right to wear an ephod made, not of linen, but, as the Scrip- 
ture records, made of gold, and blue, and purple, and fcarlet, and 
fine linen. All the reft had an ephod, 47 not varied in colour like 
to this, nor ornamented with the twelve ftones of the breaftplate, 
but of linen and unadorned, and moft pure in the perfection of i 
brilliant whitenefs." 



47 This difficulty about the ephod of David 
and of Samuel has often been noticed by 
modern writers. The folution of the diffi- 
culty is, no doubt, that which S. Jerome (as, 
nearer our own times, Lightfoot) fuggefts, 



viz. that the term ephod was originally a 
general term for an upper garment of a pecu- 
liar fhape : the ephod, peculiar to the high- 
prieft, being diftinguifhed from other ephods 
by its material, colour, and infignia. 



2 9 



VI. 

S. JEROME. 

ON EZEKIEL XLIV. 

[Vol. hi. 1028, fqq.] 

[He is commenting on the words that occur ver. 17, fqq. : which 
are as follows : 

cc When they enter the gates of the inner court, they Jhall be clothed 
with garments of linen : and nothing that is of wool Jhall come upon 
them when they minifler at the gates of the inner court, and further 
within. Bands of linen Jhall he upon their heads and they Jhall 
have linen drawers upon their loins ; they Jhall not gird themfelves with 
that which caufeth fweat* 9 And when they go forth out of the outer 
court unto the people they Jhall put off the garments 30 wherein they had 
min'iftered, and Jhall replace them in the treafuries of the fancluary, 
and Jhall put on other garments, and they Jhall not fanclify the people 
with their miniflering garments. But their heads they Jhall not Jhave, 
nor yet let their hair grow long ; but they Jhall poll their heads ; neither 
Jhall any prieft drink wine when he is about to enter into the inner 
court." 

Upon this he comments as follows :] 

In the firfr place, I muft explain the words here recorded. 
Among other precepts given by the Word of the Lord to the priefts 
this is one, that at the very gates of the inner court they mall put 



48 S. Jerome here gives as an alternative 
rendering, " They Jhall have linen caps (cidares) 
upon their heads.'''' 

49 Here, too, as an alternative rendering 
( for in Judore) violenter. 

50 Stolas in the text. In the LXX. trroXh 
is ufed either («) as a generic term for the 
entire vefture of the prieft, confidered as a 
whole, or (/3) (generally in the plural stoXou) 
of particular veftments fpoken of as portions 
of that whole. And this double ufe of ffroXn 



is reproduced, in the ufe of Jlola, firft in the 
Latin verlions, and fecondly in the early 
Chriftian writers. From the ufage here no- 
ticed, two others require to be diftinguifhed : 
(y) the cla/Jical ufe, according to which Jlola 
was particularly ufed of the long robe, edged 
with the injlita, characleriftic of the Roman 
matron ; and (£) the later Chriftian ufage, dif- 
cufled in the Introduction, according to which 
Jlola, like our own " ftole," is the equivalent 
of orarium. 



30 



S. 'Jerome on 



on garments, that is, facred robes, of linen, and ufe no under gar- 
ments of wool, either in the gates of the inner court, or yet farther 
within, that is in the Holy and the Moft Holy Place ; and, again, that 
bands, or caps of linen, be on their heads, and linen drawers upon 
their loins. . . . And as he had once already prefcribed what 
veftments were to be worn by the priefts when engaged in their 
miniftries within, he now again enjoins that when they go forth they 
mall put off their former veftments in the treafuries or fide-chambers 
of the Holy Place, and put on others ; left by retaining the holy gar- 
ments they fhould fanctify the people ,-who ftand without, who have 
not as yet been fan£tified, nor made themfelves ready for the fan edifi- 
cation of the Temple, fo as to be Nazarites unto the Lord. 51 By all 
this we learn that we, too, ought not to enter into the Holy of 
Holies in our every-day garments, juft fuch as we pleafe, when they 
have become defiled from the ufe of ordinary life, but with a clean 
confeience, and in clean garments, hold in our hands the Sacraments 
of the Lord. 51 As for what follows, " Their heads they /hall not /have, 
nor fujfer their locks to grow long, but polling they /hall poll their 
heads" by this it is clearly fhown that we ought not to have fhaven 
heads like the priefts and worfhippers of Ifis and Serapis, nor 
yet, on the other hand, to wear long, flowing hair, which is for the 
luxurious only, for barbarians or men of the fword ; but in fuch 
wife that the feemly habit of priefts may be fet forth in our very 
outward features. But in place of what I have quoted, the LXX. 
fay, u Their heads they /hall not /have, and their hair they /hall not 
clofely poll, but a covering /hall they have upon their heads." And 
according to this we learn that we are not to make a baldneis 
upon our heads with a razor, nor to cut the hair of the head fo 
clofely 52 that we fhall look as though we were fhaved, but to let the 
hair grow long enough to cover the (kin. Or it may be fimply 
that priefts ought always to put a covering on their heads, according 
to that line of Virgil, " With purple amice covered o'er, veil thou thy 
locks ." But this is a forced interpretation. But wine is not to be 
drunk by priefts and Levites, and this not only in the time of their 



51 The original is as follows : Per qua dif- i 52 Note this paffage as proving clearly that 

cimus non quotidianh et quibuslibet pro uju vita J in St. Jerome's time, " the tonfure " was, a 

communis polluth vefltbus, nos ingredi debere in j Rome, at any rate, unknown as a mark of 

Sanbla Santlorum, Jed munda conjeientia et mun- | the Chriftian prieft. 
dis veftibus tenere Domini facr amenta. 



The Levitical Vejiments. 31 

miniftration, but even (beforehand) when they are about to enter 
into the Holy of Holies, left the mind become opprelTed, and the 
fenfes dulled. Hence that of the Apoftle, — " It is good? faith he, 
" not to drink wine nor to eat flejh " And in another place : " And 
wine, wherein is excefs." " For the people did eat, and drink, and rofe 
up to play" (1 Cor. x. 7.) And for that of his allowing Timothy to 
drink a little wine, he mowed plainly why he allowed this. " For 
thy JiomacFs fake? he fays, " and for thine often infirmities." Gar- 
ments of linen are ufed by the Egyptian priefts, not only infide their 
temples, but without alfo. 53 Moreover, the religion that is of God 
has one drefs for holy miniftry, another for the ufage of common 
life. 53 Drawers (of linen) are rightly put on, that feemlinefs and 
propriety may be maintained, left when they afcend the fteps of the 
altar (Exod. xx. 26), and haften to and fro in the work of their 
miniftry there be any unfeemly expofure. Heathen fuperftition has 
its fhaven heads. But as far as my knowledge goes, I do not think 
that any heathen abftains from wine. 

The fpiritual meaning of all this will be feen by what follows. 
That there are garments holy and fpiritual the Apoftle himfelf teaches 
us, faying, " Put ye on " (" clothe yourfelves with ") " the Lord fefus 
Chriji." And elfewhere, " Put ye on bowels of mercy, of goodnefs, of 
humility, of gentlenefs, of patience." And again, cc Having Jlripped 
off the old man, together with his deeds, and having put on the new man 
which is renewed unto (fulnefs of) knowledge after the likenefs of the 
Creator." [He then quotes 1 Cor. xv. 54, faying that this, too, 
appears to him to have a fimilar reference.] As to the prieftly veft- 
ments there is a full account in Exodus, and I myfelf once wrote a 
book on the fubjecl:, to which and the interpretation there given the 
enquiring reader may be referred. For the fubjecl: is too wide a 
one to be embraced within the compals of a fhort difcourfe. Thefe 
veftments we make for ourfelves by our own exertion, even fuch a 
garment itunicam) as the Lord had, and which could not be rent. 



53 The original is as follows : Porro religio 
d'vvina alterum habitum habet in minifierio, alte- 
rum in uju vitaque communi. Ic is doubtful 
whether, by religio divina, St. Jerome refers 
to Jewifh or to Chriflian obfervances. The 
reference to the feminalia Unea that imme- 
diately follows feems to mow that Sirmondus 
(quoted later in this work) was right in 



fuppoling him to fpeak here of Jevvijb ob- 
fervances. Moft writers on ritual, quoting the 
pajfage without its context, have aiTumed the 
exact contrary, as though there were no doubt 
at all about the matter, [As a matter of con- 
troverfy it matters little which of the two 
be really referred to, or whether both, as I 
believe.] 



3 2 



S. Jerome on 



And thefe veftments we put on when we come to the knowledge 
of the fecret and hidden things of God, and have that fpirit that 
fearcheth even the deep and profound things of God, things not to 
be fet forth before the people, nor brought before the eyes of them 
that are not fan&ified, nor made ready for the holinefs of the Lord ; 
left haply if they hear things beyond their capacity, they be unable 
to endure the greatnefs of fuch knowledge, and be choked, as it 
were, with this " ftrong meat," whereas they had need ftill to be 
fed with milk. ... As for that which follows, u Bands (vittce) 
or caps (cidares) of linen Jhall be on their heads ^ this, I think, 
points to the feftive crown of grace, of which it is written (Prov. 
iv. 9), " A crown 54 of grace mall be fet on thine head/' Nor 
need we find difficulty in thofe words of the Apoftle concerning the 
covering, or the leaving bare, the head. " A woman ," he faith, " ought 
to have a covering upon her head becaufe of the angels. For if a woman 
will not be thus covered, then let her cut clofe her hair. But if it be a 
Jhame unto a woman that her hair be clofe cut or Jhorn, then let her 
cover [her head). For the man ought not to cover his head, feeing he 
is the image and glory of God. But the woman is the glory of the 
man (or " of her hufband.") For if it be not proper for men to 
cover the head, it might be thought inconfiftent with this that the 
priefts are here bidden to cover their heads with caps or bonnets. 
But if we read fomewhat more carefully, the words that preceded 
will folve the difficulty of thofe now before us. For it is faid above, 
" When they minifter in the gates of the inner court and yet farther 
within " (i.e. in the Holy Place.) For if we enter in to the Holy 
Place and ftand before the face of the Lord, we ought to cover our 
heads : 55 u For in the fight of the Lord Jhall no flejh living be juftified." 
(Ps. cxlii. 2.) And, " Even from a child man's heart is fet upon 



34 Coronam enim grat'iarum fujciplet tuus ver- 
tex. It is hardly neceffary, probably, to point 
out that our modern word " crown," is gene- 
rally fuggeftive (in the Englifti verfion of the 
Bible, for example) of an entirely different 
idea to that fuggefted to claflical readers by 
corona, or by the correfponding Greek word 
ffTiQavo;. In claffical, and in early Chriftian 
ufage, thefe words are expreffive of the chaplet 
(of whatever materials) worn by perfons of 
all claffes on feftive occafions, worn by priefts 
(and priefteffes) in honour of particular deities, 



by victors in the circus or the like, or by 
triumphant foldiers. The diftinctive word for 
the crown of royalty is liahr^a {diadema). 
But it may be well to mention that in later 
Chriftian writers, as we mall fee as we pro- 
ceed, the word corona is occasionally ufed, as 
our own " crown," with reference to infignia 
of royalty. 

55 u \y e 0U ght to cover our heads," i.e. in 
felf-abafement, as confcious of our own un- 
ivorthinefs, of which he proceeds to fpeak. 



The Levitical Vejiments. 



33 



wickednefs." (Gen. viii. 21.) Then, laftly, we wear inwardly a vefture 
about our loins, left, in the prefence of God, aught of unfeemlinefs 
appear, belonging to a polluted confcience, or to that which pertaineth 
unto married life. With fuch under-garments the Saviour would 
have His Apoftles girt when He faith, " Let your loins be girded, and 
burning lights be in your hands." (Luke, xii. 35.) And the Apoftle 
faith unto the faithful, £C Stand, therefore, having your loins girt about 
in truth" (Eph. vi. 14.) And to the followers of Chrift doth that 
apply which is written concerning Chrift Himfelf, " Righteoufnefs Jhall 
be the girdle of his loins, and with the truth Jhall his fides be clothed." 
(Ifa. xi. 5.) And with this girdle that is here fpoken of, he that is 
holy, and hath attained unto the height (culmen) of all virtue, doth 
not bind himfelf " violently." 56 



See above, note 49. 



F 



34 



VII. 

S. JEROME. 

WHITE GARMENTS WORN IN OFFICES OF 
CHRISTIAN MINISTRATION. 

Adversus Pelagianos, Lib. i. Vol. iv. p. 502. 

[After fpeaking of the pretences made by the Pelagians to fome- 
thing approaching to a direct revelation of Divine Truth, he adds] : — 

" Nec hoc fufficit, fed repente mutaris in Stoicum, et de Zenonis nobis 
Unas fupercilio, Chrijiianum illius debere effe patientice ut fi quis fua 
auferre voluerit gratanter amittat. Nonne nobis fatis eft patienter perdere 
quod habemus, nifi violento atque raptori agamus gratias, et cum cunclis 
benediclionibus profequamur ? Docet Evangelium ei qui nobifcum velit 
iudicio contendere , et per lites ac jurgia auferre tunic am, etiam pallium 
effe concedendum : non prtecipit ut agamus gratias, et Iceti nojira per" 
damus. Hoc dico, non quod aliquid fceleris in hac fententia fit, fed quod 
ubique virsgfioXr/cag mediocria tranfeas et magna fecleris. Unde ad- 
jungis gloriam vejiium et ornamentorum Deo effe contrariam. ®hice funt, 
rogo, inimicitite contra Deum fi tunicam habuero mundiorem : 57 fi Epifcopus, 
Prejhyter, et Diaconus, et reliquus ordo Ecclefiajlicus, in admin'iftratione 
facrificiorum Candida vejie procefferint? Cavete Clerici, cavete Monachi : 
vidua et virgines periclitamini, nifi fordidas vos atque pannofas vulgus 
afpexerit. Taceo de hominibus fceculi quibus aperte bellum indicitur, et 
inimicitice contra Deum fi preciofis atque nitentibus utantur exuviis." 

" Even this does not content you. You turn ftoic of a fudden, and 
thunder againft us with all the fternnefs of a Zeno, and declare that a 
Chriftian mould be fo patient as to rejoice in lofing whatfoever any man 
may choofe to take from him. Is it not enough, then, for us to fubmi 



57 Mundiorem. Mundus as applied to cloth- 
ing has a primary reference to cleanlinefs, but 
is often ufed with a fecondary implication of 
the feemly beauty that belongs to garments 



bright and pure. So Livy fpeaks of a cultus 
jujio mundior — an over-elegance of perfonal 
attire. 



White Garments of Chriftian Mini/try. 35 

patiently to lofs of what is ours, unlefs we thank him who with vio- 
lence has robbed us, and follow him with every expremon of bleffing ? 
The Gofpel teaches, it is true, that to one who would contend with us 
at law, and rob us of our under garment we mould give up our outer 
garment alfo, but it bids us not exprefs gratitude to the wrongdoer, 
and mow gladnefs at the lofs of our goods. I mention this, not as 
though there were anything criminal in your holding fuch an opinion, 
but becaufe in everything alike you are actuated by the fame fpirit 
of exaggeration, and without thought or regard for any moderate 
courfe, are ever aiming at great things. Hence you go on to fay 
that all fplendour of drefs or ornament is ofFenfive unto God. But 
I would fain know what offence there would be againft God in my 
wearing a fomewhat handfome 57 tunic ; or if in the adminiftration of 
the Holy Things, Bijhop, Prieji, and Deacon, and the other officers of the 
Church, come forward drejfed in white garments. Beware ye that are 
of the Clergy, beware ye Monks : and you too, widows and virgins, 
are in peril, unlefs you appear in public in fqualid habit and in rags. 
I fay nothing of men of the world, againft whom war is thus openly 
proclaimed, and who are accufed as enemies of God if they wear 
coftly or fplendid garments." 



36 



VIII. 

HEGESIPPVS. 58 

LINEN VESTMENTS SAID TO HAVE BEEN WORN 
BY JAMES THE BROTHER OF THE LORD. 

Apud S. Hieronymum, in Catalogo Script. Eccles. 

Jacobus qui appellatur frater Domini, cognomento Juftus, ut non- 
nulli exiftimant Jofeph ex alia uxore, ut autem mihi videtur Marias 
fororis matris Domini, cujus Johannes in libro fuo meminit, filius, 
poft pamonem Domini ftatim ab Apoltolis Ierofolymorum Epifcopus 
ordinatus, unam tantum fcripfit epiftolam, quae de feptem Catholicis 
eft, quae et ipfa ab alio quodam Tub nomine ejus edita afferitur : licet 
paullatim tempore praecedente obtinuerit auctoritatem. Hegefippus, 
vicinus Apoftolicorum temporum, in quinto commentariorum libro de 
Jacobo narrans ait : Sufcepit ecclejiam Ierofolymorum poft Apoftolos frater 
Domini Jacobus, cognomento Juftus. Multi fiquide?n Jacobi vocabantur. 
Hie de utero matris fanclus fuit, vinum et ficeram non bibit, carnem 
nullam comedit, nunquam attonfus eft nec unclus unguento, nec ufus balneo. 
Huic foli licitum erat ingredi Sancla Sanclonan. Siquidem vejtibus lineis 
non utebatur fed lineis, folufque ingrediebatur Templum^ et fexis genibus 
pro populo deprecabatur : intantuin ut camelorum duritiem traxiffe ejus 
genua crederentur. 

" The government of the Church of Jerufalem was committed, 
after the Apoftles, to James, the brother of the Lord, furnamed fi The 
JuJlJ there being many then who bore the name of James. He 
was holy from his mother's womb : he drank neither wine nor ftrong 
drink, ate no flefh-meat, never cut clofe the hair of his head, nor 
anointed himfelf with unguents, nor ufed the bath. To him alone 
was it allowable to enter the Holy of Holies, feeing that he wore 
garments made, not of wool, but of linen ; and he was wont to enter 



58 Hegefippus, a Jew converted to Chriftianity, died circa a.d. 180. Only fragments of his 
works have been preferved. 



Linen Veftments of St. James, 



37 



the Temple alone, and on bended knees to entreat God on behalf 
of His people infomuch that men believed that his knees had grown 
hard, even as are the knees of a camel." 59 



59 In judging of the hiftorical references to 
be drawn from this ftatement we muft re- 
member, firft, that we have not the ipfiflima 
'verba of Hegefippus, but a Latin tranflation of 
his words by S. Jerome. We cannot, there- 
fore, now tell whether the San&a SanBorum 
of S. Jerome reprefents ra clyia, limply (which 
might mean only " the Sanctuary," as a fome- 
what vague designation), or ayia aytav, which 
could only mean "The Moft Holy Place," 
entered once in the year by the high-prieft 
alone. 

And fo again of that " Templum ingredieba- 
tur," we cannot now fay whether the original 
fpoke of tov vaov, or of ro hpov. The for- 
mer would imply the actual building (made up 
of " the Holy " and " the Moft Holy" Place). 
The latter term includes the whole facred en- 
clofure, with its many fubordinate buildings. 



However this be, it would be contrary to all 
hiftorical probability that St. James, the head of 
the Chriftian Church at Jerufalem, and not of 
Levitical defcent, ihould have been allowed, 
as a literal matter of fadl, to enter the " Holy 
of Holies " of the Jewilh temple. The real ex- 
planation of this, as of fome other fimilar paffages 
which will be quoted, I believe to be this, — 
that fome early writers, who were themfelves 
thoroughly converfant with the lignificance of 
the infignia of priefthood and of royalty among 
the Jews, ufed, occafionally, expreffions in 
fpeaking of Apoftles and others, which would 
be tpuvavra, trvviroTirtv, fuggeftive of important 
truths to men as well informed as themfelves, 
but which could only lead to error if taken as 
literal ftatements of hiftorical fact. Compare 
the paffage from Epiphanius, quoted below, p. 
40, and Note 62 upon that paffage. 



38 



IX. 

P O L Y C RATES, 60 OF EPHESVS. 
OF THE GOLDEN PLATE WORN BY ST. JOHN. 
Apud Eusebium. Hist. Eccl. v. 24. 

Eusebius is fpeaking of the difpute between Victor, Bifhop of Rome, 
and certain Eaftern Bifhops, concerning the proper time of the Eafter 
Feftival. As to this the traditionary ufage of the Churches in Afia 
Minor differed from that of other Churches. And Polycrates of 
Ephefus, who held firft place among the Bifhops of Afia Minor, 
wrote as follows cc to Bifhop Victor and the Roman Church ": — 

» . . e H/xs?£ ouv dgudiovgyqTOV ayof^sv rqv Tjf/j'sgav, j&Tjrs ffgoffr/fevrsg fi'/jri: 
atpaioo-jf/jsvoi. Kai ydg Kara tt\v ' A6/'av [Azya'ka GTOiyua KZ/toifLrirui aruia 
ava,ff-'/]ffzrai rp yiftsgcc Trig <7agovcr/ag tov Kvciov h f\ sg^srai /xsra hd^r\g 1^ 
ovoavcov, %ai ay a orders/ irdvTag rovg dyioug, <£/X/crcroi/ ruv dutdsTia ditotiTokw og 
xzYj>'i[j J r i Tcu h 'IsgacroXs/, xai dvo Ovydrsgeg avTov yiy^a'AUiai na^Qhoi. Kai t\ 
ztsou avrov Qvyarrig Iv * Ay'iw Uvsv/Aan 'TroXiTZvaa/xsvYj Iv 'Epsffa) dvavavsTat, 
sri ds zai 6 'ludvvrig 6 lie) to GrrjQog tov Kug/ou avaKsffuv og lyevyd'/} hgeitg to 
TZTuhov Tstpogsx&g %ai ftugrvg xai diddaxaXog, ovTog h 'Ep'sffw /texo/f/j'/jTai. 

[Then follows an enumeration of other bifhops of renown and 
martyrs whom Polycrates alleges as having all adhered to the fame 
tradition in this matter.] 

" For our own part we obferve the day with fcrupulous exacfnefs, 
neither adding nor taking away. In Afia great luminaries of the 
Church have been gathered to their reft, who mail rife again in the 
day of the Lord's coming, when He cometh with glory from heaven, 
and mail raife up all the faints, fuch as were Philip, one of the 
twelve, who now is at reft in Hierapolis ; and his two daughters 



60 As Polycrates was contemporary with 
Irenaeus of Gaul and Victor of Rome (Jed. 
a.d. 192 to a.d. 202), the date of this letter 



is determined to the clofe of the fecond 
century. 



The Golden Plate worn by St. John. 



39 



who waxed old in virgin eftate, while his other daughter, after a 
Chriftian life in the Holy Spirit, refteth now in Ephefus. Yea 
moreover, John alfo, he that reclined on the Lord's breaft, and be- 
came a priejl 61 wearing the golden plate and a Witnefs, and a Teacher, 
he, I fay, now fleepeth in Ephefus." 



61 As the terms hgibs and Sacerdos are 
ufed in a great variety of meanings in eccle- 
fiaftical writers, and as the ambiguity thence 
arifing will frequently come under notice in 
the courfe of thefe extracts, it may be well 
here briefly to enumerate thofe meanings, 
and to defignate each by a feparate (Greek) 
letter for facility of reference. The two words 
then (which may be regarded as equivalent) are 
ufed,— 

a. Of the Jewifh high-prieft. [So o Ugivs 
not unfrequently in LXX.] 

/3. Of Levitical priefts of the fecond order. 

y. Of the Levitical priefts generally, fo as 
to include both the high-prieft and the priefts 
of the fecond order. 

S. Of our Lord Jefus Chrift. [So in Heb. 
v. 6 ; vii. 21 ; x. 21.] 

s. Of Chriftian bifhops. 

s. Of Chriftian prefbyters, or priefts. 

£. Of thofe who in Chrift's Church minif- 
ter in holy things unto God, whether bifhops 
or prefbyters. 

What is here briefly ftated will be fhown 
more at length with regard to Sacerdos in a 
fubfequent note (See Index in r uoc.) ) in the 
extract from Pope Celeftine's Letter to the 
Bifhops of Gaul. [I fhall refer, whenever 
necefiary, to the various modifications of 
meaning above enumerated, by the number 
of the Note prefixed to the various letters. 
Thus 62 a will indicate a reference to the 
Jewifh high-prieft, 62 1 to Chriftian bifhops, 
and fo for the reft. But it muft be underftood 
that it is only by context that we can determine 



which of the above meanings was prefent to 
the mind of the writer in any given paflage. 
And my references therefore are only to be 
regarded as expreflions of opinion founded upon 
ftudy of fuch context.] 

62 I quote both the context and the words 
of the original text, that the reader may 
judge for himfelf what is their true meaning. 
The word tilths by itfelf is ambiguous, and 
may mean either a high-prieft or a prieft 
of the fecond order, as context may fuggeft. 
But, as the diftinftive mark of a high-prieft 
was the vr'zruXev, or plate of gold, marking 
his fupreme authority, or " royal priefthood," 
Polycrates ufes here the defcriptive expreflion, 
" a prieft that had worn the wiruXov " (much 
as ecclefiaftical hiftorians fpeak of a " mitred 
abbot "), in order to bring out the fact on 
which he was then concerned to infift, viz., 
the fupreme Apojiolic authority of St. John, 
whofe office in the Chriftian Church was to 
bear rule in fpiritual things over the fpiritual 
Ifrael, even as the high-prieft of old over 
Ifrael after the fle,n. For this laft compare the 
paflage from Epiphanius that follows (p. 40.) 
I may obferve that the explanation above given 
will at once account for the very peculiar ufe 
of the participle of the prajem perfeclum, iri^o- 
gixa;. The proper connotation of that par- 
ticiple is (fee Eirenica, Notes 49, 52, and 61) 
that of a Jiate or condition refulting from a paft 
act. And this idea (/lightly modified by the 
peculiarities of this exceptional context) is 
exactly coincident with the explanation above 
fuggefted. 



40 



X. 

EPIPHANIVS. 63 

BISHOP OF SALAMIS, a.d. 367 to a.d. 403. 

Adv. Hjes. Lib. i. Cap. 29. 

[The writer has been fpeaking of the prophecies concerning One 
who fhould "fit on the throne of David" Thefe prophecies, he 
adds, muft needs have their fulfilment, feeing that no declaration of 
Holy Scripture faileth of accomplimment. He proceeds as fol- 
lows] : — 

By the u throne of David," and by the " fitting as a king," is 
meant the office of priefthood in God's Holy Church, which is a 
rank at once of royalty and of fupreme priefthood, together conjoined 
of Chrift, which He hath beftowed upon His holy Church, removing 
and placing in that His Church the throne of David, which abideth 

for ever Now, when the feat of kingly power had 

thus been transferred in Chrift to the Church, the royal dignity was 
likewife transferred from the family of that Judah that was after the 
flefti, and from the Jerufalem that once was. And now the throne 
is fet in God's Holy Church, and that for ever, having two titles 
to this dignity, in refpecl: of kingfhip the one, in refpecl of fupreme 
priefthood the other. It is a throne of royalty firft, by inheritance 
from Chrift Jefus our Lord : and this after two manners, becaufe of 
His being of the feed of David the king, by natural defcent, and as 
being what indeed He is, a greater King, from all eternity, in refpecl: 
of His Godhead. It is a throne, too, of priefthood, becaufe he is 
himfelf a high-prieft, and firft in rank in a line of high-priefts, feeing 
that James (called the brother of the Lord, and apoftle) was ftraight- 



63 Epiphanius, furnamed o nivruyXua-ffos, 
as being acquainted with five languages, was 
born in Paleftine of Jeivijh parents. He was 
chofen bifhop of the Metropolitan See of 



Conftantia (formerly Salamis) in Crete, a.d. 
367. The pafiage here given is quoted, 
or rather referred to, by St. Jerome in his 
" Catalogus Illuftrium Virorum." 



The Golden Plate worn by St. yames. 



41 



way eftablimed as bifhop, and he again was, by birth, the eldeft Ton 
of Jofeph, but, in regard of rank, was called brother of the Lord, 
becaufe of their afTociation one with the other. 

For this James was a fon of Jofeph, begotten of Jofeph's (firft) 
wife, not of Mary (the mother of the Lord), as I have already often 
faid, and clearly proved. Moreover, we find that he was of the 
feed of David, as being Jofeph's fon, and became a Nazarene. For 
he was Jofeph's firft-born and confecrated unto God. Befide this, 
I find that he exercifed prieftly office, 64 after the manner of the 
ancient priefthood, and for this reafon was allowed to enter the 
Holy of Holies once in every year, as the law according to Scrip- 
ture bade the high-priefls do. For fo many before me have recorded 
of him, fuch as were Eufebius, Clement, and others. Moreover, 
it was allowable for him to wear the golden plate upon his head, 
as is teftified by the afore- mentioned truft worthy writers. 65 



64 The original is as follows : 'Et< Ti xa) 
hgarsOtravTci tzurov kuto, rhv •xa.'ka.itt.v ligwavvnv 
lugaftsv, $10 xni 'h<p'nro ai/Tw at'Tal? tov iviavrov 
lis rot olyioc, tmv ky'tuv uffnvai, us ro7s cig%ti- 
givfftv IxiXivffiv 0 v'oftos scot-ra, to yzy^ay,y.ivov. 
ovru ya.^ Itfrogiirctv toXXoi cr^o v\[jt.uv Wigi atbrou 
'EvcrifZios 7i kk) KXnft,'/]; koci eikXoi. 'AXXa x.ai 

TO VlTClXoV ST/ TYIS /SS(pa/ls5j s|>JV CtVTCti tyogUv 

hmSojs 01 rtgoug'/iftivoi aQi'ovriffroi civics h toIs 
vt' ocvtcov vwo[tv'/i/u,KTio'f£o7s l[£U,(>TUQyi<roiv. In 
referring to " Eufebius," he no doubt has in 
view the letter of Bifhop Polycrates preferved 
by Eufebius, and quoted above, p. 38. 

65 It will be feen that the general fcope of 
this paffage is to prove the applicability to our 
Lord of the prophecies concerning One who 
mould Jit on the throne of David for ever. This 



was fo, he argues, in refpect both of theKing- 
fhip of Chrift, and in refpecl of His Prieft- 
hood. And all that he fays of James is 
brought in by way of mowing how the fadf. of 
Ms relationjhip, as half-brother in the eye of 
the law, to our Lord, pointed him out as 
having a claim, as neareft of kin, to prefide 
(reign, as it were) over the Church at Jeru- 
falem immediately after our Lord Himfelf 
had afcended into heaven. His argument is 
bafed upon the fact (familiar to bim as origin- 
ally a Jew) that the offices both of the high - 
prieft and of the Rojh Abboth, or head of the 
Sanhedrim ( = the Greek TetTgix^ws), were 
regarded by the Jews as hereditary, and paff 
ing, therefore, in default of direft heirs to the 
neareft of kin. 



G 



4* 



XL 

THEODORET. 66 

THE SACRED ROBE SENT BY CONSTANTINE 
TO MACARIUS OF JERUSALEM. 

[Eccles. Hist. Lib. ii. Cap. xxiii.] 

JtLcavtirdvriog yao a<<ro rr^g stiffegctg stfaiteXOcav h ravrri disroi(3s. TLoXaoc 
ds ra>v G-jvsXrfk'o&Q-w s~i rov fiaffiXscag (o ' Azaxio-g) xarriyooaffag tloli ffvcr'/jf^a 
Htovriooiiv av&guiirw d~ozaXiffag k<z oXsdooj zcci Xh^ rm Ixv.XrfiiZy) coyzoo- 
ro'uftevov, rbv (3uoiXsojg av^s dv,u,6v. Ovy %xi6ra hi avrbv yaXs^r,vai vsvroiijxsv 
a Kara rou KvglXXov tfuvrsfetxs. Trjv yao hgtkv ffroXr,v r,v 6 cavsv^r^og Kwv- 
tfravrTvog o (3ot6iXivg rwv 'Is^ogvXj/mojv sz,zXr,oiav ysgct/gwv dsddozsi rcC Maxag/« 
tS r^g rroXsojg sxsfoqg aoyiiou, ha ravrr}v tfspifSaWofLsvog rr^v rov dsiov fia.qtTtS- 
/xccrog sKirsXfj Xsirovgy/av, sz ygvtSM ds alinj xareffxsvatiro V7}f&arcav, nsKoazsvai 
rov KvgiXXov s<pq, xcti ravTqv riva ruv evri rr t g &vfisXijg "kwyifyfihuv Tgidpsvov 
irsgi(3aXs<r6ai (j,sv, opyoj.uzvov ds -~?asrj xcti 6vvQXi(37jva.i zui Qavaru <raoadodr t vai. 

" Conftantius, after his return from the Weft, continued for fome 
time in this city (Constantinople). Acacius brought many accufa- 
tions to the Emperor again ft the bifhops who had afTembled at 
Seleucia, abuiing them as a pack of mifchievous men got together 
for the ruin and destruction of the Churches, and fo excited him to 
anger againft them. What more than all excited his indignation was 
the charge which Acacius devifed againft Cyril (Bifhop of Jerufalem). 
The Emperor Conftantine, of famous memory, as a mark of honour to 
the Church at Jerufalem, had fent to Macarius, then bifhop of that 
city, a facred robe, made of threads of gold, which he ftiould put upon 
him when performing the office of holy baptifm. This robe Acacius 



65 Theodore", born at Antioch, circa a d. i and S. Chryfoftom ; became Bifhop of Cyrus 
393, ftudied under Theodore of MopfueiTia I in Syria, a. d. 420 ; died a. d. 457. 



The Sacred Robe of Bijhop Macarius, 



43 



declared had been fold by Cyril, and that a ftage-dancer had bought 
it and put it on, but that, in dancing, he fell and received injuries 
which proved fatal. " 67 



67 I have quoted the above paffage ; becaufe 
the fact of a " facred veftment " being given 
to Macarius of Jerufalem is one which is often 
referred to by writers on ecclefuftical veftments. 
What really follows from the above pafTage is 
that Conftantine thought that a fplendid robe 
of fome kind might properly be worn by a 
patriarch at the Office of Holy Baptifm. 
What was the nature of the robe does not 
appear. But it is evident that whether the 



ftory of Cyril's having fold it be true or no, 
it was one of which, with at leaft a fhow of 
probability, it could be faid that it had been 
purchaied by a ftage-dancer, and by him worn 
in public exhibitions. As to the apoftolic ori- 
gin of the fo-called " facerdotal veftments," 
the ftory proves nothing at all, but if any- 
thing, goes to prove their imperial and fecular 
origin. 



44 



XII. 

ST. AUGUSTINE 68 OF HIPPO. 
ON THE LEVITICAL VESTMENTS. 

Qu^estiones in Heptateuchu m, Lib. ii. Cap. cxxix. 

In this chapter he has occafion to notice the drefs of the high-prieft 
as a whole, and alfo fpecial portions of it, as the Xoyiovj or rationale^ 
and the lamina aurea. In all thefe he fees a myftical reference to 
Chrift or to facraments of the Church, but does not even in the 
flighteft way allude to any correfponding veftments worn in offices 
of Chriftian miniftry. The concluding words of the chapter are the 
following : — 

Quod autem praefiguratum eft in fanclio fancl:orum, ut fuper arcam 
quae Legem habebat effet propitiatorium, ubi Dei mifericordia figni- 
ficari intelligenda eft, qua propitius fit eorum peccatis qui Legem 
non implent ; hoc mihi videtur etiam in ipfa vefte facerdotis 69 figni- 
ficari : nam et ipfa quid aliud quam Ecclefiae facramenta fignificat ? 
Quod in ?ioy/a>, id eft Rationali, in pec~tore facerdotis 69 pofito, judicia 
conftituit, in lamina vero fanclificationem et ablationem peccatorum : 
tanquam Rationale fit in pectore fimile arcae in qua Lex erat, et 
lamina ilia in fronte fimilis propitiatorio quod fuper arcam erat, et ut 
utrobique fervaretur quod fcriptum eft, Superexultat mifericordia judicio. 
(Jac.ii. 13.) 



Bifhop ofriippo, 3655 died a.d. 450. 1 as the previous context fhows, of the Jewifh 
Sacerdos throughout this paffage is ufed, I high-prieft. See above Note 61 a. 



45 



XIII. 



POPE CELESTINE. 70 
ON EPISCOPAL DRESS. 

[The letter from which extracts are here given, will be found in 
Labbe's " Concilia," vol. ii. p. 1618. It is addrelTed u To all the 
Bifhops of the Provinces of Vienna and Narbonne."] 

"We have been informed that certain priefts 71 of the Lord are 
devoting themfelves rather to fuperftitious obfervances in drefs than 
to purity of thought and of faith. But it is not to be wondered at 
that the cuftoms of the Church mould be broken by men who have 
not grown up in the Church, but coming in by another way, have 
introduced with them into the Church what had been theirs in 
another 72 mode of life. By dreffing in a pallium lz and wearing a 
girdle 74 round their loins, they think to fulfil the truth of Scripture, 
not in the fpirit but in the letter. But if the precepts to which they 
refer were for this end given, that after this ftrange fafhion they 
mould be obferved, why are not the precepts which follow obferved 
in like manner, and fo c burning lights ' held in the hands as well 
as 'a ftaff? ' The words they quote have a myftical meaning of their 
own, and to men of underftanding are fo clear as to be obferved 
according to a more fitting interpretation. For by the girding up 
of the loins is fignified Chaftity, and by the ftaff Paftoral Rule, and 
by £ burning lights ; the brightnefs of good works, concerning which 
it is faid (Matt. v. 16), 'Let your works mine.' But fuppofing it 
fo to be, that men dwelling in remote diftricts, and far from others, 
wear this drefs, out of cuftom rather than of reafon, yet whence 
fuch a drefs in the Churches of Gaul? And why is the cuftom, 
obferved for fo many years, and by iuch great bifhops, to be dis- 
carded for another garb ? We fhould be diftinguimed from the 
common folk, and from the reft, by our learning, not by our gar- 



Bifhop of Rome from November, 423, to April, 432. 



4 6 



Pope Celefline 



ments ; by our mode of life, not by what we wear ; by purity of 
thought, not by peculiarities of drefs. For if we begin to affect 
innovations, we mall tread under foot the traditions of our fathers, 
only to make room for worthlefs fuperftitions. We ought not, there- 
fore, to attract to objects fuch as thefe the untrained minds of the 
faithful. It is teaching they require, not mockeries like thefe. Nor 
is it an impofmg appearance to the eye that is needed, but precepts 
to be inftilled into the mind." 

The original is as follows : — 

Didicimus quofdam Domini facerdotes 11 fuperjiitiofo potius cultui infer- 
vire quam mentis vel fidei puritati. Sed non mirum fi contra ecclefiajli- 
cum morem faciunt qui in ecclefia non creverunt, fed alio venientes itinere 
fecum hczc in ecclefiam quce in alia converfatione 72 habuerant, intulerunt. 
Amicli pallioj* et lumbos pracincli^ credunt fe fcripturce fidem non per 



71 Sacerdotes Domini. I have tranflated the 
word Sacerdos by prieft for want of a better 
word. In point of fa ft, however, this term, 
when employed in a Chriftian fenle, is in 
early writers ufed far more frequently of bifhops 
than of priefts,— not unfrequently of bifhops 
and priefts inclufively — and is feldom if ever 
ufed as the diftinftive appellation of the fecond 
order of the Chriftian miniftry. 

St. Gregory always (as far as I have ob- 
ferved) ufes Sacerdos as the equivalent of epi- 
fcopus, facerdotium of Epifcopatus. So St. Gre- 
gory of Tours (De Gloria Epifc. cap. ex. p. 
989), Venerable Bede, and others. Honorius of 
Autun (apud Ducange in voc.),\\b. i. cap. 182; 
and Rhabanus Maurus de Inftit. Cleric, cap. 
5, p. 3145 recognile the properly inclufive 
ufe of the term. Sacerdos autem vocari potejl 
five epijeopus fit five prefbyter. In a letter of 
John of Ravenna to St. Gregory the Great, and 
in paffages of Innocent III., quoted below, we 
fhall come upon one or two inftances in which it 
is clear from the context that Sacerdos is ufed as 
a designation of a prefbyter. Compare Note 61. 

72 In alia converfatione. He means, pro- 
bably, " while living under monafiic rule," 
(fee the next Note). Several inftances are 
alluded to in early writers of monks who re- 
tained their monaftic habit after promotion to 
epifcopal dignity. A well-known inftance is 
that of Fulgentius, Bifhop of Rufpa. Orario 
quidem ficut omnes epijeopi nullater.us utcbatur. 



Pelliceo cingulo tanquam monachus utebatur. 

Cajulam pretiofam vel Juperbi coloris 
nec monachos fuos habere pertnifit, nec ipfe habuit. 
Subtus cafulam nigello vel laBineo pallio circum- 
datus incefjit. ^uando temperies aeris invita- 
bat Jolo pallio intra monafierium ejl cooper t us. 
Nec depofito jaltem cingulo Jomnum petivit. In 
qua tunica dormiebat in eadem jacrificabat. [Fer- 
randus Diaconus apud Thomaffinum.] 

73 Amicli pallio. By pallium is here meant 
the coarfe outer garment traditionally affociated 
in idea with the prophets of the old covenant, 
and adopted in early Chriftian times by hermits 
and monks (fee next Note), and by others 
living a life of fimilar aufterity. The word 
pallium occurs in a great variety of meanings 
in early writers. Several of thefe will come 
before us in the courfe of this work, and will 
be noticed in the order of their occurrence. 

74 With this mention of pallium and cingulum 
as charafteriftic of a monafiic drefs, compare 
Salvianu5 (apud Thomaffinum) ad Eccles.Cathol. 
lib. iv. Addreffing a monk of unworthy cha- 
racter, he fays : Licet religionem {i.e. monaftic 
life) vejlibus fimules, licet fidem cingulo afferas^ 
licet fanftitatem pallio mentiaris, etc. The men- 
tion of a ptlliceum cingulum (^&iv/j o^igftxrivr,) 
in the paffage quoted in Ncte 72 is an indica- 
tion that the drefs of John the Baptift was 
taken as a type by the earlier monks. So S. 
Germanus (quoted later in this volume), more 
diftinftly implies. 



On Epifcopal Drefs. 



47 



fpiritum fed per literam completuros. Nam ft ad hoc ifta prcecepta funt 
ut talker fervarentur^ cur non fiunt pariter qua: fequuntur, ut lucernae 
ardentes in manibus una cum baculo teneantur? Habent fuum ijla 
myjlerimn, et intelligentibus ita clara funt ut ea ?nagis qua decet figni- 
ficationc ferventur. Nam in lumborum pr&cinclione caftitas, in baculo 
regimen paftorale, in lucernis ardentibus boni fulgor operis, de quo dicitur, 
Opera veftra luceant, indicantur. Habeant tamen ijlum forfitan cultum, 
morern potius quam ratiomm fequentes^ qui in re?notioribus habitant locis, 
et procul a ceteris degunt. Unde hie habitus in ecclefiis Gallicanis, ut 
tot annorum tantorumque pontificum in alterum habitum conjuetudo ver- 
tatur ? Difcernendi a plebe vel ceteris fumus doclrina non vejle^ converfa- 
tione non habitu, mentis puritate non cultu. Nam ft ftudere incipiamus 
novitati, traditum nobis a patribus ordinem calcabimus ut locum fuper- 
vacuis fuperftitionibus faciamus. Rudes ergo fidelium mentes ad talia non 
debemus inducere. Docendi enim potius funt quam illudendi. Nec im- 
ponendum eft eorum oculis, fed mentibus infundenda prtecepta funt. 



XIV. 

JACOBUS SIRMONDUS. 75 

ON THE ORIGIN OF ECCLESIASTICAL 
VESTMENTS. 

(From his Annotations on the Letter above quoted.) 

[Having quoted a bifhop of Rome I may be allowed here to add 
the comment of a learned Jefuit, Jacobus Sirmondus. He writes as 
follows : — ] 

Taxat Caeleftinus epifcopos quofdam qui novo et infueto habitus 
genere uterentur : docetque difcerni ab aliis debere clericos non vefte 
fed vita et moribus. Sunt qui habitum interpretentur quo incedebant : 



75 He was born a.d. 1559 > was made Confeffor to Louis XIII. in 16375 and died, at a 
great age, 1651. 



4 8 



Jacobus Sirmondus on Ecclefiaftical Veftments. 



alii ut Dionyfius Exiguus, quo miniftrabant. §>uod non debeant, inquit, 
facerdotes aut clerici amicli pallio et pr<zcinffi lumbos in ecclefia miniftrare. 
Sed res eodem relabitur. Nam primis ecclefiae faeculis clerici quas 
in vita communi veftes ufurpabant, iifdem etiam in facris utebantur, 
fed mundioribus et optimis, id eft, ut Hieronymus exponit in caput 
xliv. Ezechielis, non quotidianis et quibuslibet pro ufu vitce communi po/Iutis, 
fed mundis. Quod idem aliis verbis fignificat lib. i. contra Pelagianos, 
Pelagium exagitans. \Here he quotes the pajfage already given, 
p. 34]. Candidam enim veftem dicit Albam, quas in ufu turn erat 
more Romano, eamque nitidam et lautiorem, qualis prenfantium magif- 
tratum, qui candidati propterea vocabantur. Et color igitur et forma 
veftium eadem principio fuit ecclefiafticis et reliquis, Sed cum formam 
alii poftea mutafTent, ecclefia prudenti confilio priftinam in facris re- 
tinuit : et ornatum licet preciumque ad venerationem veftibus facris 
adjecerit, formam tamen non mutavit ; ita ut Romanas veftes nunc 
etiam referant, Alba tunicam, cafula togam, nifi quod cafula feu planeta 
ancifis proavorum noftrorum memoria lateribus a togas amplitudine 
abire caspit. Et quia vetus hasc forma non perinde in quotidianis 
clericorum veftibus, ut in facris, retenta eft, ex eo factum ut nunc in 
Ecclefia quod de veteri lege ad Ezechielem obfervarat S. Hieronymus, 
religio divina alterum habitum habeat in minijlerio, alterum in ufu vitaque 
communi. Ouod ipfum quoque accidit in lingua Latina, qua Divina 
officia celebramus. Nam cum ea quondam in ufu publico paffim 
effet fub imperio Romano, eademque facrorum in ecclefia vox effet, 
quae populi ; populus linguam, ut folet, poftea mutavit, ecclefia Latinam 
merito retinuit. 



4Q 



XV. 

ISIDORE OF PELUSIUM. 76 

OF THE LINEN STOLE AND THE WOOLLEN 
OMOPHORION. 

Epist. Lib. i. Cap. 136. 

"Otfot/ avrbg aTXricfrog si npbg rrjv (id&^Giv rocovrov syca ftgoQv/jbog <rgbg rrjv 
drjXoj&iv, fLovov £/' &2og da> ra?g ivyj&ig Gov rrjv svgstfiv avwfcv. 

'H oQovyi 78 (Asff y\g \zirovgyovo~iv h roTg ay'ioig 01 didxovoi rr\v rov Kug/ou 
avu/Aif&vyjtfxsi rawi/vtoGiv, vt-^avrog rovg irodag rcov /j,a8r t rojv xai sx/xd^avrog. 
Tb de rov iiri6xo<rov oj/xocpogiov 1^ spzag ov aW' ov Xivov rr\v rov <rgo(3drov dogav 
ori/xaivsi ovreg vrXccvTidh fyrqffag 6 Kvgiog evrl ruv oixsiw oj/uojv dv6Aa(3zv. 'O 
yag sff'itfxoTrog s/g rvitov u>v rov Xgitfrov rb spyov ixzivov crX'/jgo?; xai hiixvvci 
'Tract did rov tiyjuharog on /jjif^yjrrig sffn rov dyaOov xai fisydXov tfoifisvog 6 rag 
ddkvsiag (p'egeiv rov woi[j.vhv wgofisft'hrifizvog. Kai ir^odyzg dxgi(3u>g. "Hvixa 
yap avrbg 6 dXrjQivbg Toifirjv Kagaysvqrai did r7\g rZyv svayysXioov rcov KPOdxvvri- 
ruv avatfrvfyug^ xai vnaviffrarai xai aKorihrai rb tf%5j/£« rr\g fii/nyjdsug 6 
Wi6%o«tog, avrbv drjXuiv napztvai rov Kvgiov, rov ry\g <zoi[iavrixrig qyz/xova, xai Qtbv, 
xai hi6KorY\v. 

To Count Herminus. 

" As thou art ever unwearied in learning, fo am I ever ready to 
teach, if only God, in anfwer to thy prayers, grant me from above 
the finding of that thou feekeft. 



76 IJidorus, gente JEgyptius, ortu forjan Alex- 
andrinus, et Chryjojiomi difcipulus, claruit circ. 
ann. 412. Vitam egit monajl'icam circa Peleu- 
Jium, ex Jeptem Nili ojiiis maximum. Cave, 

Hift. Lit. vol. i. p. 390. 

77 Kopm- One of the many Latin words 
(comes) which under the Empire were adopted 
into Greek, and thence again, in many cafes, 
into the Eaftern languages, with which that 
Greek was brought in contact. It is here 



ufed probably of the governor of a province, 
in which fenfe comes is often ufed by the later 
Latin writers. 

78 h odovn. Taken by itfelf this word might 
imply a linen veftment of any kind, whether 
fhaped like a maniple, or like a ftole. But 
there is no trace of the maniple in the Eaftern 
Church, and there is little doubt but that 
the veftment here fpoken of refembled the 
Latin orarium, — our own " ftole." So St. 

H 



50 



The Deacon's Stole ^ and the Omophorion. 



cc The linen veftment 78 with which the deacons minifter in the Holy 
Place, is a memorial of the humility of our Lord, in warning, and wiping 
dry, the feet of the difciples. But that which the bifhop weareth on 
his fhoulders, made not of linen but of wool, fignifleth the fleece of 
the fheep, for which, when it had wandered away, the Lord fought, 
and took it up on his own moulders. For the bifhop, being a type 
of Chrift, fulfilleth Chrift's work, and by the habit he wears fetteth 
forth unto all that he who is fet to bear the infirmities of the flock 
is a follower of the good and great Shepherd. And this do thou note 
carefully. For when, by the unrolling 79 of the adorable Gofpels, the 
true Shepherd Himfelf cometh nigh, the bifhop rifeth up to do Him 
honour, and layeth afide the habit of His femblance, mowing that 
the Lord Himfelf is prefent, who is the chief Shepherd, and God, .and 
Ruler over all." 



Chryfoftom (or rather a fermon that bears his 
name), in the fermon on the Prodigal Son, 
fpeaks of the deacons as fu/ucv/jc-voi ret; rav 
ayytk&iv tfregwyas tx7$ Wovous ra7; 

\-7r) tuv uQiffnowv ufjLuv xsiftivats , " preferring 
the femblance of angels' wings in the light 
veflments of linen which refted on their left 
moulders." And with this agrees the refer- 
ence made to the fame It'ov* by S. Germanus 



of Conftantinople (quoted later in this vol- 
ume). 

79 &va*rv%<a$ — unrolling, and fo opening. 
To St. Ifidore, writing early in the 5th century ? 
the Gofpels were probably ftill aQ.m\\yuoIumina, 
"rolls," as we fee them reprefented in the 
picture which forms the frontifpiece to the 
prefent work. Comp. Luke, iv. 17, ava<rrv%ci; 

TO /3//3A/<JV. 



5i 



XVI. 

Incerti Auctoris Homilia de uno Legislators 
S. Chrysostomi nomine Inscripta. 80 

THE LEVITICAL VESTMENTS. 

[The writer is enlarging on thofe words of David, 6 Kvgiog ifiaa'tXzvaiv 
(Ps. xcvi. i), and on the parallel exprellion (Ps. xcii. i), 6 Kveiog ifiatii- 
X&vfcv' ev<7rps<rsiav ivedvtciro. Commenting on thefe laft words, tc He 
clothed Himfelf with beauty," he proceeds as follows] : — 

We men clothe ourfelves outwardly with raiment, in order that 
we may hide whatever is unfeemly in our nature. But for what end 
mould God cover over His incorporeal nature, replete as it is with 
light, or rather itfelf the radiant fource of light ? But in truth He 
fpeaketh here of the body of Chrift as itfelf the garment wherewith 
He is clothed. " The Lord is King : He hath put on beauteous apparel." 
By this beauty of which David fpeaks he meaneth the body of Chrift's 
flefh. For beauteous this was, having nothing of the uglinefs of fin. 
For He did no fin, neither was guile found in His mouth. "The Lord 
hath clothed Himfelf with power : yea, He hath girded Himfelf 
about/' Seeing that a girdle is the ornament of kings, 81 and ferveth 
as an indication of a king and of a judge, therefore doth he here fet 



80 Photius, writing in the 9th century, and 
at Conftantinople, fpeaks of this fermon as 
one of the genuine works of S. Chryfoflrom. 
Moft modern critics, however (Bifhop Pear- 
fon is the only notable exception), regard it 
as the work of another and later author. The 
Benedictine editors follow Ufher in afcribing 
it to the age of Juftinian, or about the middle 
of the 6th century. See Montfaucon's Pre- 
face, Chryfoftomi Opera, torn. vi. p. 469. 

81 l^ra'hh rov ficuriXta x,o<ry.u. In the 
Byzantine reprefentations of royal perfonages, 
the embroidered girdle, of confiderable width, 
and ftudded with jewels, forms one of the 
moft confpicuous ornaments. See, for ex- 



ample, the figures of the Emperor Michael, 
and of the Emprefs Theodora, given by Du- 
frefne in his Dijfertatio de Imperatorum Conftan- 
tinopolkanorum Nummh (appended to the Glof 
fary), pi. vi. This reference by S. Germanus 
of the girdle of our Lord to royal, rather than to 
prieftly, infignia, is to be accounted for by the 
fact that the girdle was not, till after the 8th 
century (at the earlieft) recognifed as part of 
the ornament of the drefs of Chriftian miniftry, 
feeing that if anything of the kind was worn, 
it was for convenience not for ihow, and did 
not appear. In the Levitical drefs, on the 
other hand, it was the moft marked ornament 
of the ordinary facerdotal coftume. 



52 



Symbolifm of the Levitical Veftments. 



Him forth as both reigning and judging. For Efaias faith : u There 
Jhall come forth a rod 82 out of the root of Jejfe, and a flower Jhall fpring 
therefrom^ and the Spirit of God Jhall refll upon Him ; and with righteous- 
nefs Jhall His loins be girded^ and with truth His fides be clothed? 
(Ifa. xi. I, 2, 5.) 

This vefture of Chrift, I mean His flefh, was worn after a hidden 
manner, and in image, by the high-prieft under the law. And mark 
now with attention how the fhadows ferved as interpreters of the 
Truth, how the types gave their light before the fuller light of the 
Gofpel. I fpeak now with referve, and accommodate my words as 
far as may be, to fimple and unlearned hearers, that they be not car- 
ried to and fro with uncertainties of doctrine. 

The high-prieft, then, when he entered into the Holy of Holies, 
put upon him a itoh'^g (a garment, that is, that hung down from the 
head to the feet) together with ephod, 83 girdle, drawers, golden plate, 
tiara, 84 or prieftly cap, 85 the Rational upon his breaft, and all that the 



82 pa.fto$. In this word which according 1 
to context may mean either («) the young 
moot of a tree, or [0) among many other 
fecondary meanings, a fceptre, the writer fees 

a prophecy of Christ's royalty, as in the words 
%i-Aa.io(Tvr/\ and kX'hhia which follow, he finds 
fymbolifed His office as a Judge. 

83 l-TTupDiu.. Following the LXX. 

84 Tictgc& [alfo ric&gx;, Ti'/i^a.;, r/w£>?s], a 
Perfian word, and Perfian head-drefs. So 
S. Chryfoftom fpeaks of it, HomiL 17, in 
Adla : xctQuTzg ol nigo-ou twv Ttd^ocv vriQiz- 
Xovn?, zai tu$ avezZu^as xui ra vwoo^yi- 
f^ara. to. (ZxgfZctgixoi, T'/iv aXXr,v crToXhv T'AV 
hftiv iTi^wQiev vziXQovrz; , net) xa^d^ivoi X>°°° 
%gu<srrou<rt ru o-^rt^Ti rov <rc\ipov. " As 
the Perfians, by taking off their tiara, their 
troufers and foreign fhoes, and assuming the 
drefs commonly worn by ourfelves, and fhav- 
ing the fkin, conceal under this outward fem- 
blance the war they bear in their hearts." 
But a tiara of a peculiar fhape, with an up- 
right peaky was the distinctive mark of Per- 
fian kings. So ^Efchylus fpeaks of it, Pers. 
662, where the Chorus implore Darius to re- 
appear on earth, fiae-iXuov Tiaras (pdXctgov 
Tiq>a.v<Txwv. Comp, Ariftoph. Aues. 487. And 
of ecclefiaftical writers, St. Jerome ufes the 
word of the high cap (fhaped like a " Cap 
of Liberty") which was then regarded as the 
characteristic mark of "men of the Eaft." 



[On Ezech. cap. xxiii. and on Dan. cap. iii.] 

Tiara genus pileoli quo Perfarum Ckalda^orumque 
genus utitur. So again St. Ifidore, Hifp. Orig. 
lib. xix. cap. xxx. Imperatores Romani, et reges 
quidam gentium, aureis coronis utuntur. Perje£ 
tiaras gerunt, fed reges reclas, fatrapa? incurvas. 
Reperta autem tiara a Semiramide AJJyriorum 
regina. Quod genus ornamenti exinde ujque hodie 
gens ipfa retinet. And Photius (9th century), 
Kugficariu, Tixga' 57 ol pzv (ixtrtXtTi Ifcgcovro, 
ol Ye <rrgccr'/iyoi IvrixixXifAv/i. As for this 
contraft of form compare Xen. Anab. ii. 5, 
23, where Tiffaphernes is reprefented as fay- 
ing, rhv Iti tTi x.itya.'kn ndgtzv $ctfftki7 /hovm 
%Vnrnv o^inv 'ixuv. The ufe of the term as a 
designation for the regnum, or crown of 
royalty, worn by the later popes, is, as may be 
fuppofed, of very late date indeed. 

85 rtugav, TovriffTi xogvfidvriov. Two things 
are here to be remarked. First the mere fact 
that the preacher fhould find it neceffary to 
explain the LXX. word tik^u by xogi/fid.vriov, 
affords of itfelf a ftrong prefumption that no 
tiara, nor anything correfponding thereto in 
fhape, could, in his time, have been generally 
known as the characteristic decoration of 
Christian bifhops (compare below, Note 89). 
And fecondly as to the word KogvfidvTiov itfelf 
[The <var. /eel. xvgftcttrlav mutt be regarded as 
an explanatory glofs, fubftituting a comparatively 
common word for one which in literary Greek 



Symbolifm of the Lemtical Vejiments. 



53 



Scripture there fetteth forth, and which yourfelves may fee. In 86 all 
this that which outwardly is fafhioned is one — other is that which 
thereby is to be underftood. For God delighteth not in blue, and 
purple, and fcarlet, and fine linen. That for which God looketh is 
purity of heart. But in the embodiment of thefe colours He fetteth 
before us, as in a picture, the femblance of the divers virtues. For 
if God did indeed find pleafure in thofe veftments of glory, why did 
He not clothe Mofes therewith before that he clothed Aaron ? But 
Mofes was himfelf without that vefture, and yet clothed therewith the 
priefts. Mofes was not warned with water, and yet did he warn 
them. He was not anointed with oil, yet did he anoint • them. He 
wore not a prieftly veftment, yet he put that veftment on the priefts ; 
that thou thereby mighteft learn that to him that is perfect 87 virtue 
fufficeth for all adornment. 

But let us fet the prieft before us, from the head downwards. 
For the very name of what he putteth upon him is matter of doubt 
and queftion, and has been rendered by another word in Greek. To 
begin then with the head. What was firft ? u Tiara," or what, is 
the name it bears ? And why 88 is that which he weareth fafhioned 
as a tiara ? Becaufe the high-prieft was head of the people, and there 
was need that one who was made head of all, mould himfelf have 
power fet upon his head. For abfolute and arbitrary power is not to 
be endured, but if it have the fymbol of fupreme power fet upon it, 
then is it made fubjecl: unto law. Therefore it is commanded that 
the head of the prieft be not bare but covered, in order that he who 
is head of the people may learn that he too hath a Head (in heaven). 
For 89 this caufe in the church alfo, in the ordaining of priefts (6i g), the 



is very rare, and confined to very late writers.] 
It is properly an adjective, with the meaning 
" pertaining to the Corybantes," or priefts of 
Cybele, and hence ufed of a cap, or bonnet of 
peculiar fhape, fuch as they wore. In Graeci- 
tate, qua dicitur, vulgar:, Ko^v^avnov nihil 
aliud fignijicat quam xi>g(Zcc<rix, (a Perfian cap, 
or tiara). Lobeck on Soph. A} ax. p. 374, 
Note. 

86 AXXa ju.lv too ffy^(j.a.ra, ccXXcz Ti to. 
voYi{A,a<ra.. Ou yctg ttulvtus ®to$ KVcc.vru.vzTCii 
vkkIvSco za) "Zo^tyv^a. xoti xoxzw acci fiuffcrcp' 
0£o j ya^ ^pv^cHv etwut-TU xctdagortiTa.' ccXX* Iv 
Toii <ra>f&ctrixo7s avfotri ^icty^oicpsi tuv atgi-wv 
t>jv dxov/z. E/ yKQ u,X'/j$a)s tous vtoXcu; \ku- 



vats tu7; Ivho^oi? u.vi<7ruviro 'hia. rt tfgo rod 
'Axg&v tov Mwvo-yjv ovx, \v'£bvo*iv. 

87 Uet (tcli'/lS OTt TOO TlXi'tCt) kgXl7 71 Ot^iTYl 

Tgog x'ocpov. For the meaning of TiXsio$ com- 
pare Note 34. The word feems here to be 
ufed of the perfection of the Gofepl as com- 
pared with the imperfect and typical character 
of the law. 

88 The original text feems to be corrupt. 
As no queftion of importance is involved, I 
need not enter into the hiftory of the con- 
jecturally amended text tranflated as above. 

89 }ia tovto xod iv T7] IzxXyicriop Iv TOUi 
^n^oroviuic tuv ti/Jiav to ivayyiXiov tov X^/<r- 
rov Itt) ziQaXv; rihTcci, "va [ta.6w 6 %ti(?or- 



54 



Symbolifm of the Levitical Veftments. 



gofpel of Chrift is laid upon their heads, that he who is ordained 
may learn that he then receiveth the true tiara of the Gofpel ; and 
may learn this alfo, that though he be head of all, yet doth he act in 
fubjeclion to God's laws ; though he be ruler of all, yet is he too 
under rule to the law ; though in all things a fetter forth of the Word, 
yet himfelf to that Word in fubje&ion. Therefore faid one, a worthy 
man of the former times, Ignatius by name, of high renown as biftiop 
and as martyr, when writing to a certain prieft, 90 " Without thy will let 
nought be done: but thy/elf do nought without the will of God.'''' We 
fee then that to one who is chief in prieftly miniftry to God the 
Gofpels (laid upon his head) are a fign that he is under authority. 
For this caufe Paul fpeaketh concerning a woman having her head 
covered, " The woman ought to have wherewith to cover her head" this 
covering being the fymbol of authority. The tiara then was the fign 
of authority ; and fo, too, was the golden plate, whereon was infcribed 
that which is written in God's Word, the Name of God being thereon 
engraved, and mowing this firft, that the Name of God is none other 
than the power of God. 

After the prieftly cap and the golden plate, there are two emeralds 
on the moulders of the high-prieft, having upon them the names of 
fix tribes on the one fide, and of the other fix on the other fide. 
Herein is a fign of what, in the prieft, mould be fet forth to view. 
And the emerald is afligned unto him, as having a twofold beauty ; 
in refpect of its colour, pale, yet lovely to look upon, and in refpe£t 
of its purity, like in power to a mirror. And as a prieft mould 
exercife himfelf in all holy abftinence, and in his life be as a mirror 
unto men, therefore doth God will that the high-prieft fhould bear 
the fymbol of virtue upon his fhoulders. Yet why upon the fhoulders ? 
As the name of God is fet upon his head, fo is joint 91 fet upon 



vovfiivo; on <r*jv a.X'/i6tvnv rou sla.yysXioo rtdgctv 
Xccpfidvii' xai tvoc y,u.6n on si xa) vra.vraiv \an 
xstpuX-Yj ocXX i>9To tovtovs vr^drrst rou; voftov$, 
x. r. X. Thomaflinus, referring to this paflage, 
fays, and with good reafon : Inde non inepte 
colligeret quis Jimplicijfima tunc juijfe pontificum 
capitis indumenta. He might have faid yet 
more, that from this paffage compared with that 
of S. Germanus, (quoted later in this volume) 
to which alfo he refers, it fcarcely admits of 
doubt, that no epifcopal infignia conefponding 
to the tiara of the high-prieft were known at 



Conftantinople in the 6th century, or even at 
the beginning of the 8th. 

90 tiqsvs is here ufed in reference to a 
Chriftian bijhop (it is the letter to Polycrates 
that is here quoted). Compare Note 6i. 

91 The two precious ftones here fpoken of 
ferved the purpofe of a clajp. Hence appa- 
rently the allufion in the text: i-ruV/i ro rod 
Ozov ovofict ivri tns xnpaXtjsy ro ugfyov Iv) rou 
clgfyov. The explanation is unfatisfaclory, but 
I have no better to fuggeft. 



Symbolifm of the Levitical Veftments. 



55 



joint. And once more, why upon the moulders ? Becaufe the 
fhoulders are fignincant of activity , 92 feeing that to them doth active 
power belong. . . . Upon the breaft of the prieft was worn the 
oracle, or breaftplate, containing the twelve graven ftones, — fardius, 
topaz, emerald, carbuncle, fapphire, jafper, jacynth, agate, amethyft, 
chryfolith, beryl, onyx. Among thefe twelve ftones were diftributed 
the names of the twelve tribes. And here, too, is a faying hard to be 
underftood. Above, upon the moulders, the ftones were of one kind, 
and bearing but one name, as emeralds. But lower down upon the 
breaft the ftones are thus diverfe. What doth this mean ? Seeing 
that human nature, of which we had our birth, is one, but that by 
diverfities of will we are divided, therefore is one of thefe fymbols 
affigned unto the will, the other to that nature which is common to 
man. By the Name of God, then, was fignified active virtue, the 
elements whereof are reafon and truth. 

On the lower border of the prieft's (61 a) robe, is the fringe 93 thereof, 
whereon are flowers and pomegranates, with golden fruits and bells. 
And what meant thefe in the vefture of the prieft (61 a) ? Shall we 
deem that God found pleafure in thefe flowers ? Was it of His de- 
fire that the prieft fhould be clothed round about with flowers that are 
of earth (61 a) ? Not fo. But in this outward habit of the prieft (6 1 a) 
He fetteth forth the image of all virtues. Above, upon the head, the 
Name of God ; upon the breaft, the Oracle ; below, flowers and fruits, 
even the righteous habits of Chriftian virtues, fuch as are merciful 
kindnefs, juftice, brotherly love. 94 



92 ivru$7i <7T dubious \<tti a'Ay,i7ov. e H yccg 
vrgoLjcnxb "SuvecfMS iv ro7$ uyoi; Ti^rnTcct. Com- 
pare Note 35. 

93 A^a, as in the LXX. 

94 It will be feen on perufal of the paffage 
above given that its language throughout is 
fuch as none could with any probability be 
fuppofed to ufe, who deemed that the drefs 



worn in offices of holy miniftry by himfelf 
and by other Chriftian bifhops or priefts, had 
been modelled of fet purpofe, by apoftolic, or 
by later ecclefiaftical, authority, upon the type 
of the Levitical veftments. See more particu- 
larly the paffages quoted in Notes 86, 87, and 
89. 



56 



XVII. 

DIVUS GREGORIUS PAPA. 95 

ON THE LEVITICAL VESTMENTS AND 
INSIGNIA. 

Expositio Moralis in Beatum Job, Lib. xxviii. Cap. vi. 

[Commenting on the words, Ubi eras quando ponebam fundamenta 
terra (Job, xxxviii. 4), he writes as follows :] — 

cc In Scrlptura jacra quid aliud fundamenta quam prcedicatores 
accipimus? £)uos dum prlmos Dominus in fancla Ecclefia pofuit, tota 
in eis fequentis fabrics flruclura furrexit. Unde et Sacerdos cum taber- 
naculum ingreditur duodecim lapides portare in peclore jubetur : quia vide- 
licet femetipfum pro nobis facrificium offer ens Pont if ex nofter, dum fortes 
in ipfo exordio prcedicatores exhibuit, duodecim lapides fub capite in prima 
fui corporis parte portavit. Sancli itaque Apoftoli et pro prima oftenfione 
ornamenti lapides funt in peclore, et pro prima foliditate cedificii in folo 
fundamenta. Unde David Propheta cum fanclam Ecclefiam in fub- 
limibus Apoftolorum mentibus poni adificarique confpiceret, fundamenta 
ejus, inquit, in montibus fancies. (Ps.lxxxvi.) Cum vero in facro eloquio 
non fundamenta fed fingulari numero fundamentum dicitur^ nullus alius 
nifi ipfe Dominus defegnatur, per cujus divinitatis potentiam nutantia 
infirmitatis noftrce corda folidantur. De quo et Paulus ait : Fundamen- 
tum aliud nemo poteft ponere praeter id quod pofitum eft Chriftus 
Jefus. Ipfe quippe fundamentum fundamentorum eft : quia et origo efl 
inchoantium et conflantia robuflorum."~ 96 

" By c foundations ' in the Holy Scripture, we are to underftand 
thofe preachers of God's Word (the Apoftles) who were fet fore- 
moft in the Church by the Lord, and on whom, therefore, was built 
up the whole ftructure of the fpiritual Building that followed. And 



St. Gregory the Great, Bifhop of Rome from a.d. 590 to 604. 



On the Levitical Vejiments. 



57 



this is the reafon that the high-prieft, when he enters the Tabernacle, 
is bidden to wear the twelve ftones (of the ' Rationale ') on his breaft, 
becaufe our own High-prieft, in fetting forth at the very firft mighty 
preachers of His Word, carried, as it were, twelve ftones, in fubjec~tion 
to the Head, in the forefront of His own Body. And fo the Holy 
Apoftles are both ftones upon the breaft, in accordance with that firft 
fetting forth of ornament, and in refpecl: of the firft folid grounding 
of c the Building ' are as foundation-ftones laid in the ground* Hence 
that word of Prophet David as he beheld the holy Church being 
founded and built up upon the exalted minds of the Apoftles, £ Her 
foundations J faith he, c are upon the holy mountains' But when in the 
Divine Word we hear fpeak not of c foundations,' as of many, but of 
' the foundation ' as of one only, then is none other intended but the 
Lord alone, by the power of whofe divine nature fteadfaftnefs is given 
to the tottering heart of human infirmity. Of Him fpeaketh Paul 
when he faith, c Other foundation can no man lay fave that which is 
already laid, even Chrift Jefus.' For He is the Foundation of all 
foundations, feeing that He is both the beginning of Life to them that 
begin, and the fuftaining ftrength of them that are ftrong." 96 



96 This paflageis quoted as a ftrong evidence 
(to fay the leaft) that to St. Gregory nothing 
was known in the drefs of Chriftian Biftiops 
that correfponded to the Rational of the Jewifli 
high-prieft; and that the idea of any fuch 
correfpondence being intended never occurred 
to him. He neither cafts about to find any 



fuch correfpondence, nor thinks it nece(Tary to 
account for there being none. Compare his 
own words (quoted below, p. 61), Vejlimenta 
facer dot is quid aliud quam re&a opera debemus 
accipere? "By the veftments of the high- 
prieft what are we to underftahd but righteous 
works ?" 



I 



58 



XVIII. 

DIVUS GREGORIUS PAPA. 
SYMBOLISM OF THE HIGH-PRIEST'S BREASTPLATE. 
Pastoralis Cura, Pars Secunda (Tom. i. p. 1185), Cap. ii. 

[In this chapter he is fpeaking of the purity of thought which be- 
cometh them who take upon them the charge of " carrying living 
veflels 97 into the Temple of Eternity." He proceeds as follows :] — 

Hinc divina voce prcecipitur ut in Aaron peclore rationale judicii 
vittis Ugantibus imprimatur : quatenus facerdotale cor nequaquam cogita- 
tiones flux ce pojfideant, fed ratio fola confiringat : ne indiscretum quid v el 
inutile cogitet, qui ad exemplum aliis conflitutus ex gravitate vitce femper 
debet oflendere quantam in peclore rationem portet. In quo etiam rationali 
vigilanter adjungitur ut duodecim nomina patriarcharum defcribantur. 
Afcriptos etenim patres femper in peclore ferre, eft antiquorum vitam fine 
intermijfione cogitare. \Plura et fimilia in eandem fere fententiam fe- 
quuntur.~\ 98 

" Hence it is that by the voice of God that precept is given that 
on the breaft of Aaron the (breaftplate) Rational of Judgment fhould 
be clofely faftened with attaching bands, forafmuch as it would not be 
meet that the heart of the prieft mould be occupied by loofe imagina- 
tions, but by reafon alone be conftrained : that nothing indifcreet nor 
mifchievous may fill the mind of one, who, fet as he is for an enfample 
unto others, ought to mow plainly how much of reafon he beareth on 
his breaft. And of this Rational this, too, is carefully enjoined, that 
the twelve names of the Patriarchs be thereon infcribed. For by the 
continual bearing of the fathers graven upon the breaft, is meant the 
remembering without ceafing the lives of them that are of the former 
times." \_Here foRows much more to the fame ejfecl, in general^ though 
not verbal, accordance with the comment of S. ferome already quoted.^ 98 



97 In allufion to the words oflfaiah, lii. 1 i, i 98 To this paffage the fame remark applies 
Mundam'ini qui fertis vaja Domini. I as to the laft quoted. See Note 96. 



59 



XIX. 

DIVUS GREGORIUS PAPA, 

OF THE EPHOD OR SUPERHUMERAL. 
Pastoralis Cura, Pars ii. Cap. hi. p. 1 187. 

[He is urging upon the Paftor that he mould ever lead the way in 
all good work, that fo the Flock, guided at once by the voice of their 
Shepherd, and by his good life, may make their onward way by 
example rather than by precept only. In illuftration he refers" to the 
fetting apart (by Levitical law) of the right moulder and the breaft 100 
of the offerings as the prieft's portion. He purfues his thought in thefe 
words : — ] 

" Unde fupernce quoque vocis imperio in utroque humero facerdos vela- 
mine fuperhumeralis ajlringitur : 101 ut contra adverfa ac profpera virtutum 
femper ornamento muniatur : quatenus juxta voce?n Pauli, Per arma 
juftititz a dextris finiftrifque gradiens, cum ad fola quce anteriora funt 
nititur, in nullo deleclationis infimce latere Jleclatur. Non hunc profpera 
eleventh non adverfa perturbent, non blanda ufque ad voluptatem demulceant, 
non afpera ufque ad defperationem premant : ut dum nullis pajfionibus 
intentionem mentis humiliate quanta in utroque humero fuperhumeralis 
pulchritudine tegatur oftendat. §uod recle flip erhumer ale ex auro, hya- 
cintho, purpura, bis tinclo cocco, et tota fieri byfio, prcecipitur, ut quanta 
facerdos 102 clarefcere virtutum diverfitate debeat, demonjlretur. In facer- 
dotis 102 quippe habitu ante omnia aurum fidget, ut in eo intelleclus fapientice 
principaliter emicet. Cui hyacinthus, qui aerio colore 103 refplendet, adjun- 
gitur : ut per omne quod intelligendo penetrat non ad favores intimos fed 
ad amor em caleflium fur gat ; ne, dum incautus fuis laudibus capitur, ipfo 



99 So S. Jerome previoufly, Epiftle to Fabiola. 

100 Compare Note 37, above. 

101 diamine fuperhumeralis ajlringitur. [ Super - 
hunter alls is here a " genitive of appofition."] 
" He hath the covering of the ephod fafiened 
clojely about him on either moulder." The 
allufion is to the marked contraft between 
the cloje-jittlng garb of the Levitical prieft 
(Tpecially noticeable in the ephod), as com- 
pared with the more flowing veltments of 



Chriftian miniftry. See above Note 6, p. 2. 
In that Note the words quoted from the 
original text of Jofephus fhould be read as 
follows : vrtgi'yt'ygu/u./u.svos tm ffafian, %ut rocs 
Xiiffiots Ttgi to7$ figa^'too-tv xar&a-tpi'yfAivos. 

102 Sacerdos is here the high-prieft. Com- 
pare Note 61 a. 

103 Hyaclnthus aerio colore. See above, Note 
33, p. 22. 



6o 



On the Ephod. 



etlam veritatis intelleclu vacuetur. Auro quoque et hyacinth o purpura per- 
mifcetur : ut videlicet facer 'dot ale (6 1 £) cor, cum fumma qua pradicat 
fperat, in femetipfo fuggeftiones vitiorum reprimat, eafque velut regia 
poteftate contradicat : quatenus nobilitatem femper intima regenerations 
afpiciat, et caleftis regni fibi habitum 104 moribus defendat. De hac 
quippe nobilitate fpiritus per Petrum dicitur : Vos autem genus ele£tum, 
regale facerdotium .... Auro autem, hyacintho, byjfo ac purpura, bis 
tinclus coccus adjungitur, ut ante interni Judicis oculos omnia virtutum 
bona ex charitate decorentur : et cuncla qua cora?n hominibus rutilant, 
hcec in confpeclu occulti Arbitri Jlamma intimi amoris accendat. §u<z 
fcilicet charitas, quia Deum fimul et proximum diligit, quafe ex duplici 
tinclura fulgefcit. §)u% igitur fic ad Authoris fpeciem anhelat ut proxi- 
fnorum curam negligat : vel fic proximorum curam exfequitur ut a divino 
amore torpefcat : quia unum horum quodlibet negligit in fuperhumeralis 
ornamento habere coccum bis tinclwn nefcit. Sed cum mens ad pracepta 
charitatis tenditur, rejlat proculdubio ut per abflinentia?n caro maceretur. 
JJnde et bis tindto cocco byjfus adjungitur. De terra enim byjfus nitenti 
fpecie oritur , . 105 Et quid per byffum nifi candens decore munditia corporalis 
cajiitas defignatur? £)ua videlicet byffus torta pulchritudine fuper- 
humeralis inneclitur : quia tunc cajiimonia ad perfeclum munditia can- 
dor em ducitur cum per abfiinentiam 106 caro fatigatur. Cumque inter virtutes 
cateras etiam affliclce carnis meritum proficit, quafi in diverfa fuper- 
humeralis fpecie byjfus torta candefcit. 10 " 



104 Ctfleflis regni habitum, — the drefs of celef- 
tial royalty {regni = kingfhip rather than king- 
dom), i.e. the drefs proper to one who is a par- 
taker of that " royal priefthood " of which the 
text goes on to fpeak. 

,0 ° Byjfus nitenti fpecie — candens, Sec. For the 
word byjfus fee Note 5, p. 2 ; and for the 
brilliant iv/iitenefs (candor) here attributed to it, 
compare Note 19, p. 9. 

106 macera tio carnis per abjiinentiam is 
here fpoken of as fpecially typified by the byjfus 
of the high-prieft's ephod. The reafon of this 
will be made clear by the following quotation. 
Sicut byjfus <uel linum candorem, quern ex natura 
non habet, multis tunjionibus attritum par artem 
acquirit,Jic et hominis caro munditiam quam non 
obtinetper naturam, multis cafligationibus macerata 
Jortitur per gratiam. Innocentius III. Myfte- 

riorum Miflae, lib. i. cap. li. 

107 I have thought it unneceflary to tranflate 
the above paflage at length. It is fufficient to 



obferve upon its general character. It will be 
feen that throughout a fpiritual antitype (not 
an actual one) is traced, between the literal 
veftments of the Levitical and the fpiritual 
clothing of the Chriftian priefthood. The 
divers colours of the high-prieft's ephod are 
intended to teach ivith ivhat variety of virtues 
he fhould be adorned who ferves in holy minis- 
try to God. The gold is lignificant of the 
" underftanding of wifdom " (becaufe of its 
exceeding precioufnefs ; he was thinking pro- 
bably of Job, xxviii. 15-19). The blue, of 
heavenly (Note 33) afpiration. The purple 
of the "power as of a king" wherewith the 
Chriftian prieft fhould crufh the power of evil 
thought within his heart. The fcarlet is typi- 
cal of charity, kindled, as he fuggefts, as into 
fire, by the flame of holy love. The linen, 
fine and white, of the fubduing (Note 106) of 
the flefti by Chriftian abftinence. 



6i 



XX. 

DIVUS GREGORIUS PAPA. 

OF THE BELLS UPON THE TUNIC OF THE EPHOD ; 
AND OF THE LEVITICAL VESTMENTS 
IN GENERAL. 

Pastoralis Cura, Pars ii. Cap. iv. p. 1189. 

[The Chriftian paftor mould know both how with difcretion to keep 
filence, and, to the profit of them that hear, to /peak. In this regard 
he mull be prepared boldly to rebuke if need be. He then pro- 
ceeds : — ] 

Clavis quippe apertionis fermo correptionis eft : quia increpatio cul- 
pam detegit^ quam ftzpe nefcit ipfe etiam qui perpetravit. Hinc Paulus 
ait (Tit. i. 9) : Ut potens fit exhortari in doclxina fana, et eos qui 

contradicunt redarguere Hinc per Efaiam Dorninus admonet 

dicens : Clama, ne ceiTes, quafi tuba exalta vocem tuam. Prceconis 
quippe officium fufcipit quifquis ad facerdotium accedit : ut ante adventum 
fudicis qui terribiliter fequitur ipfe fcilicet clamando gradiatur. Sacerdos 
ergo fi prcedicationis eft nefcius quam clamoris vocem daturus eft prceco 
mutus ? Hinc eft enim quod fuper paftores primos in linguarum fpecie 
Spiritus Sandlus infedit : quia nimirum quos repieverit de Se^ protinus 
loquentes facit. Hinc Moyfi prcecipitur ut tabernaculum Sacerdos ingrediens 
tintinnabulis ambiatur^ ut videlicet voces prcsdicationis habeat, ne fuperni 
Speclatoris judicium ex filentio ojfendat. Scriptum quippe eft (Exod. 
xxviii. 35) : Ut audiatur fonitus quando ingreditur fanctuarium in con- 
fpecl:u Domini, et non moriatur. Sacerdos namque ingrediens vet egre- 
diens moritur,fi de eo fonitus non audiatur: quia tram contra fe occulti 
Judicis exigit,fi fine fonitu prcedicationis incedit. Apte autem tintinnabula 
vefiimentis illius defcribuntur inferta. Veftimenta etenim facerdotis quid 
aliud quam refta opera debemus accipere? Propheta atteftante qui ait 



62 



Of the Bells upon the Tunic of the Ephod. 



(Ps. cxxxii. 9) : Sacerdotes tui induantur juftitiam. Vejlimentis itaque 
illius tintinnahula inherent, ut vita viam cum Ungues fonitu ipja quoque 
bona opera clament facerdotis. 108 



108 In- this paffage again, as in thofe already 
quoted, the "bells" of the older facerdotal 
drefs, and the veftments in general, receive a 
purely fpiritual interpretation as referred to 
Chriftian priefthood. The "bells" are the 



voice of him who in God's Name is both 
"apt to teach," and " bold to rebuke." And 
the veftments are good works, the " clothing 
of righteoufnefs" which becometh the priefts 
of the Lord. 



63 



XXI. 



DIVUS GREGORIUS PAPA. 

THE USE OF THE PALLIUM, A MATTER OF 
ROMAN PRIVILEGE. 

Epistolarum ex Registro Divi Gregorii Lib. iv. Ep. 2. 

[Childebert, king of the Franks, had written to St. Gregory requeft- 
ing that the Pallium^ and Vicarial authority from the fee of Rome 
(vices Apoftolica fedis) ^ might be conferred on Vigilius, Biftiop of 
Aries. In writing to Vigilius, and announcing his afTent to this, St. 
Gregory fpeaks of the fending of this pallium as an c ancient cuftom.' 109 ] 

Quod vero in eis (fc. epiftolis) juxta antiquum 110 morem, ufum pallii ac 
vices fedis apoftolica poftulafti, abfit ne aut tranfitoria potejiatis culmen, 
aut exterioris cultus ornamentum^ in vicibus noftris ac palliis qucefiffe te 
fufpicer. Sed quia cunclis liquet unde in Galliaru?n regionibus fides fancla 
prodierit, 111 cum prifcam confuetudinem apoflolicce fedis fraternitas vefra 



109 See Epift. Lib. iv. I'm. in which St. 
Gregory writes to Childebert himfelf on the 
fame fubjedl. 

110 St. Gregory here ftates that for Bifliops of 
Aries to receive the privilege of the Roman 
Pallium, and vicarial authority, was in accord- 
ance with " ancient cuftom," or (as the con- 
text rather fuggefts) with " the cuftom ob- 
ferved in former times." The Pallium here 
fpoken of is the Pallium worn by arch bifliops. 
In St. Gregory's time this had already afiumed 
that later form, in which (with flight modifi- 
cations only) it has ever fince been retained. 
That is to fay, inftead of being fliaped like a 
modern ftole, as in the pidures of XVSTUS 
PP. ROM., photographed in this volume, it 
prefented in front the appearance of the Englifti 
letter Y, and was all but identical with the 



afzaQo^iov of the Greek Church, already de- 
fcribed (p. 49) by S. Ifidore ofPelufium. 

As for the " cuftom of former times " to 
which St. Gregory refers, full information will 
be found in Thomajfinus, De Beneficing part ii. 
lib. ii. cap. liv., where the whole queftion of 
the Roman Pallium is treated with mnch learn- 
ing and confiderable candour : and further par- 
ticulars of importance in Giefeler's Eccl. Hift. 
vol. i. p. 446. 

111 St. Gregory, in faying this, implies, of 
courfe, that the Churches of Gaul owed their 
Chriftianity to the Roman Church. It is pro- 
bable, though not certain, that he was miftaken 
in fo thinking, and that thofe Churches were 
by their firffc origin connected with the 
Churches of Alia Minor, of which Ephefus 
was the primatial fee. [See Palmer's Pri- 



6 4 



On the Ufe of the Pallium. 



repetity quid aliud quam bona fuboles ad Jinum matris ecclejice re- 
currit ? 112 

" As for the requeft you have made, in accordance with ancient 
cuftom, in your letters addreffed to me, that you may be allowed to 
ufe the Pallium^ and be made Vicar of the Apoftolic See, I will not 
for a moment fear that in making this requeft you have had regard 
to any exaltation of temporary power, or to the increafe of outward 
adornment. As it is clear to all men from what fource 111 the Holy 
Faith fpread in the regions of Gaul, when you afk, as your Brother- 
hood now does, for the renewal of the cuftomary privilege beftowed 
of old by the Apoftolic See, what is this but the return of a goodly 
offfpring to the bofom of the mother Church ? " 112 



mitive Liturgies, p. 155, 299.] However this 
may be, it is noteworthy that St. Gregory here 
gives as a reafon why the Gallic Churches 
mould fubmit to the patriarchal authority of 
the See of Rome, that from Rome they had 
originally received the knowledge of Chriftian 
truth. He fays not a word of it being the 
duty of every Church to fubmit itfelf to the 



See of Rome as having, by Divine right, a 
Headmip over the univerfal Church of Chrift. 

112 This letter will ferve as an example of a 
great number of others occurring in St. Gre- 
gory's epiftles, relating to this (then, as now) 
vexed queftion of the Papal Pallium. See lib. 

iv - 53> 54> 55> 5 6 > lib - v - e P- 7, 8, 18, 33 j 
lib. vii. ep. 11 ; lib. x. ep. 55. 



65 



XXII. 

DIVUS GREGORIUS PAPA. 

THE USE OF THE MAPPULA REGARDED AT ROME 
AS A MATTER OF PAPAL PRIVILEGE, 
NOT OF GENERAL RIGHT. 

Epistola Joannis Episcopi (Ravennatis) ad Gregorium Papam 
de usu Pallii et diversis ornatibus [tom. 2. p. 1055] 
Lib. x. Ep. 55. 

§)uod de mappulis a pre/byteris et diaconis meis prczfumptum Apoflolatus 
vejier fcripfit^ vere fateor, tczdet me aliquid exinde commemorare, cum -per 
fe Veritas , quce apud dominum meum fola prcevalet^ ipfa fufficiat. Nam cum 
hoc minoribus circa urbem 113 conjlitutis ecclefiis licitum fit^ poterit etiam 
apoflolatus mei domini, fi venerabilem clerum primes Apojlolicce fedis futz 
requirere dignatur, modis omnibus invenire, quia quoties ad epifcopatus 
ordinationem, feu refponfi, facerdotes vel levity Ravennatis Ecclefice 
Romam venerunt^ quod omnes in oculis fanftiffimorum decejforum vejirorum 
cum mappulis fine reprehenfione aliqua procedebant. ®)uare etiam eo 
tempore quod (leg. quo) ijlic a prcedeceffore vejlro peccator ordinatus fum, 
cuncli prejbyteri et diaconi mei in obfequium Domini Papce mecum pro- 
cedent es ufi funt. 

113 By urbem is of courfe meant Rome. 



K 



66 



XXIII. 

DIVUS GREGORIUS PAPA. 

Lib. ii. Ep. liv. (apud Labbe Cone. tom. v. p. 1127) ad Joannem 
Episcopum Ravennatem. 

[After a long and fevere reproof of the mode in which the bifhop 
had prefumed to wear the pallium^ on other days, and in other places, 
than was ufual, he adds the following concerning the mappula, or 
maniple] : — 

Mud autem quod pro utendis a clero veflro mappulis fcripfiflis^ a noflris 
eft clericis farther obviatum, dicentibus nulli hoc unquam alii cuilibet 
ecclefice concefum fuiffe : nec Ravennates clericos illic vel in Romana 
civitate tale aliquid cum fua confeientia prcefumpfiffe : nec ft tentatum 
ejfet ex furtiva ufurpatione fibi prcejudicium generari. Sed etiamfi in 
qualibet ecclefta hoc prtsfumptum fuerit, afferunt emendandum, quod non 
concejfione Romani Pontificis fed fola furreptione pr&fumitur. Sed nos 
fervantes honorem fraternitatis tua, licet contra voluntatem antedicli cleri 
noflri^ tamen primis diaconibus vejlris^ quos nobis quidam tejlificati funt 
etiam ante eis ufos fuiffe^ in obfequio duntaxat tuo mappulis uti permit- 
timus : alio autem tempore vel alias perfonas hoc agere vehementijjime pro- 
hibemus. 



6; 



XXIV. 

DIVUS GREGORIUS PAPA. 

THE PRIVILEGE OF WEARING A DALMATIC, 
GRANTED TO AREGIUS, BISHOP OF GAP, 
AND TO HIS ARCHDEACON. 

Epist. ex Registro, Lib. vii. Tom. ii. p. 924. 

[After writing at fome length upon other fubjects, he proceeds as 
follows] : — 

Praeterea communis filius Petrus diaconus nobis innotuit quod fra- 
ternitas veftra, tempore quo hie fuit, popofcerit ut fibi et archidiacono 
fuo utendi dalmaticis licentiam praeberemus. Sed quia ita hominum 
fuorum infirmitate compulfus feftinanter abfeeffit, ut nec ipfe maeror 
incumbens diu, ut dignum erat, et res defiderata pofcebat, fineret 
imminere : et nos in multis implicitos ut Ecclefiafticae rationis con- 
fideratio novum hoc inconfulte et fubito non permitteret indulgere : 
idcirco poftulatae rei prolongatus effectus eft. Nunc vero charitatis 
tuae bona revocantes ad animum, hujus authoritatis noftrae ferie, petita 
concedimus, atque te et archidiaconum tuum Dalmaticarum ufu de- 
corandos efle conceffimus, eafdemque Dalmaticas, dilecliflimo filio 
noftro Cyriaco Abbate deferente, tranfmifimus. 



68 



XXV. 

S. ISIDORE OF SEVILLE. 

OF THE INSIGNIA OF CHRISTIAN PRIESTHOOD. 

[In the fecond book of the De Officits Ecclefiafticis, St. Ifidore 114 
treats at length of the various orders of the Chriftian miniftry. The 
following pafTages ferve to indicate what in his time were regarded 
as the charac~r.erifric infignia of the clergy] : 

CAP. VII. 

Quod detonfo capite fuperius, inferius circali corona relinquitur, facer- 
dotium regnumque ecclefice in eis exiftimo fgurari. Tiara enim apud 
veteres conjiituebatur in capite Jacerdotum. Hac ex byjfo confecla, 
rotunda erat quafe fphera media ; et hoc fignificatur in parte capitis 
tonfa. Corona autem, latitudo aurei eft circuli qua regum capita cingit. 
Utrumque igitur fignum exprimitur in capite clericorum, ut impleatur 
etiam quadam corporis Jimilitudine quod fcriptum eft, Petro apoftolo prce- 
docente, Vos eft is genus elect urn, regale facer dotium. 

" The cutting off the hair from the upper part of the head, and 
leaving it in the form of a crown, lower down, is in my judgment 
a figurative letting forth of the priefthood and royalty of the Church. 
For with God's ancient people it was cuftomary to place a tiara on 
the heads of priefts. This ' tiara ' was made of byffus, and was 
round like a fphere, divided in twain ; and this it is which is fignified 
by the part of the head which is morn. But the chaplet of hair 
reprefents the broad circlet of gold which encompaffes the heads of 
kings. Each of thefe emblems therefore is exprelTed on the heads 
of the clergy, fo -as by outward fimilitude to fet forth that which is 
written, in the teaching of the apoftle Peter, Ye are a chofen generation } 
a royal priefthood. 



14 S. Ifidore was born at Carthagena about the year 560 a.d., and died a.d. 636. 



On the Infignia of Chrijiian Priejihood. 



69 



CAP. V. 

THE PASTORAL STAFF AND EPISCOPAL RING. 

Huic (fc. Epifcopo) dum confecratur datur baculus ut ejus indicio fub- 
ditam plebem vel regat, vel corrigat, vel infirmitates infirmorum fujlineat. 
Datur et anulus propter fignum pontificalis honoris, vel fignaculum fecre- 
torum. Nam multa funt quce carnalium minufque intelligentium fenfibus 
occultantes facerdotes quafi fub fignaculo abfcondunt, ne indignis quibufque 
facramenta Dei aperiantur. 

" To the bifhop at the time of his confecration is given a ftaff, 
that, as this fign fuggefts, he may both rule and correcl: the people 
committed to his care, and fupport the infirmities of fuch as are weak. 
A ring likewife is given him, for the fignifying of pontifical dignity, 
or to be as it were a feal for guarding of things fecret. For many 
things there are which they who minifter unto God keep concealed 
from the knowledge of carnal men and wanting in wife underftanding, 
left divine myfteries be laid open to fuch as are unworthy. 

CAP. VIII. 

OF THE WHITE MINISTERING DRESS WORN 
BY DEACONS. 

Propterea Altari albis induti affiftunt ut cceleftem vitam habeant, candi- 
dique ad ho/lias et immaculati accedant, mundi fcilicet corpore et pudore 
incorrupti, 

"The reafon why they" (the deacons 115 of whom he is fpeaking) 
" aflift at the altar clad in white garments is this, that a heavenly 116 
life may be theirs, and that bright and pure, and without ftain, they 
may approach unto the holy offerings, being clean in body and in 
chaftenefs undefiled." 



115 In Cap. vii, when fpeaking of the fecond 
order of the Chriftian miniftry, S. Ifidore fays 
nothing of any diftindlive drefs or infignia 
fpecially charadteriftic of the Prefbyter. But 
I cannot forbear quoting the following ex- 
preffion of half-humorous feverity, which he 
lets fall in paffing. " Prefbyters," he fays, 
" are fo called not from any reference to the 



decrepitude of old age, but becaufe of the 
wifdom which is proper to fulnefs of years. 
" Eut this being fo," he adds, " one cannot but 
wonder why it is that fools are ordained." 
Quod ft ha eji, mirum cur injipientes ordinentur. 

116 His thought is of the bright white gar- 
ments in which angels are defcribed as clad. 



XXVI. 

ST. ISIDORE OF SEVILLE. 

ON THE VESTMENTS OF LEVITICAL PRIESTHOOD. 

[In Cap. v. of the fame book that has been quoted above, viz. De 
Eccles. Off. Lib. ii., St. Ifidore treats of priefthood in general, and has 
occalion to fpeak of the veftments worn by Aaron and by his fons. 
He writes as follows] : — 

Veniamus nunc ad facratijjimos ordines clericorum, eorumque originem 
demonjlremus, quod eft facerdotii fundamentum vel quo authore pontificalis 
ordo adolevit in feculo. Initium quidem facerdotii Aaron fuit, quanquam 
et Melchifedech prior obtulerit facrificium, et poji hunc Abraham, Ifaac 
et Jacob. Sed ijii fpontanea voluntate, non facerdotali authoritate, ifta 
fecerunt. Cceterum Aaron primus in lege facerdotale nomen accepit, pri- 
mufque pontificali Jlola indutus viclimas obtulit, jubente Domino ac loquente 
ad Moyfem, Accipe, inquit, Aaron et filios ejus, et adplicabis ad oftium 
Tabernaculi Teftimonii : cumque laveris patrem cum filiis indues 
Aaron veftimentis fuis, id eft Linea et Tunica et Superhumerali et 
Rationali, quod conftringes balteo, et pones tiaram, et oleum uncliionis 
fundes fuper caput ejus, atque hoc ritu confecrabitur. Filios quoque 
illius adplicabis et indues tunicis lineis, cingefque balteo, Aaron fcilicet 
et liberos ejus, et impones eis mitras eruntque facerdotes mei lege per- 
petua. Quo loco contemplari oportet Aaron fummum facerdotem id eji 
epifcopum fuijfe. Nam filios ejus prejbyterorum figuram prcemonftrajfe. 
Fuerunt enim filii Aaron et ipfi facerdotes quibus merito adjlare debuiffent 
Levitce, ficut fummo facerdoti. Sed^ hoc fuit inter fummum facerdotem 
Aaron et filios ejufdem Aaron^ qui et ipfi facerdotes fuerunt, quod Aaron 
fuper tunicam accipiebat poderem Jlolam 117 fanclam, coronam auream, 



V7 It will be feen from the above that the 
" holy robe " of Aaron was in St. Ifidore's 
judgment fomething diftindt from the white 
tunic common to Aaron himfelfand to his fons. 
And though the mode in which he enume- 
rates the veftments and infignia leaves it open 



to doubt, whether by ' Stola' he means the 
vefture of the high-prieft taken as a whole, or 
one particular portion of it, the latter feems on 
the whole more probable ; and if so, the 
" Tunic of Blue " mull be the veftment to 
which he refers. 



On the Levitical Vejlments. 



mitram et zonam auream et Superbumerale, et ccetera qiuz fupra memorata 
funt. Fllii autem Aaron cintli tantummodo et tiarati 118 ha adjiabant 
facrificio Dei. 



118 Note here, that with St. Ifidore, the 
word corona (note 54, p. 32) is ufed in fpeak- 
ing of the diftinftive decoration added to the 
mitra of the high-prieft, while the fons of 
Aaron are fpoken of as tiarati^ wearing a 
"tiara." But the fame word tiara had pre- 



vioufly been ufed (in quoting from Exodus) 
of the cap, or linen mitre, worn by the high- 
prieft. [See note 84, p. 52, as to the meaning 
of " Tiara." The paflage there quoted from 
the De Originibus of St. Ifidore will illuftrate 
his ufage of corona here.] 



7 2 



XXVII. 

ST. ISIDORE OF SEVILLE. 

ENUMERATION OF THE VESTMENTS OF 
LEVITICAL PRIESTHOOD. 

De Originibus, Lib. xix. Cap. xxi. 

[He enters in this part of his treatife on the fubjecl: of drefs in general ; 
and after a few introductory lines as to the original invention of the 
textile arts, he commences with the " eight kinds of facerdotal veft- 
ments mentioned in the law."] 

Octo funt in lege genera facerdotalium 119 veftimentorum. Poderis eft 
tunica facerdotalis linea, corpori a/lricla, 1 " 0 ufque ad pedes defcendens. Unde 
et nuncupatur^ <7r6da$ enim Graci pedes dicunt. Hcec vulgo camifia 121 
vacatur. Abaneth cingulum facerdotale rotundum polimita arte ex cocco 
purpura hyacinthoque contextum^ ita ut flores atque gemma in eo videantur 
ejfe diftinfrtce. Pileum eft ex byjfo 122 rotundum quafi fphara media^ caput 
tegens facerdotale^ et in occipitio vitta conftriclum. Hoc Graci et noftri 
tiaram 123 vel galeam 124 vocant. 

Machil quce eft tunica talaris , tota hyacinthina^ habens ad pedes lxxii 
tintinnabula ; totidemque intermixta ac dependentia punica mala. 

Ephod quod Latine interpretatur fuper indumentum. Erat enim pal- 



1,9 He ufes the term, inclusively, of both 
high prieft, and prieft of the fecond order. 
Compare note 61. 

120 On this clofenefs of lit here noticed, fee * 
above, note 6, p. 2. 

121 He follows St. Jerome in comparing the 
tunica talaris of the Levitical prieft to the 
camifia of ordinary life ip his own time. See 
note 23, p. 13. 

122 On the word ByJJus ($6ffcro$) fee note 5, 
p. 2. The word was never fo naturalifed in 
the Latin language as to pafs into common 
ufe. St. Ifidore fpeaks of it as a term whofe 
real meaning was doubtful. " Byjfina Candida 



confe&a ex quodam genere lini groffioris. Sunt 
et qui genus quoddam lini byjfum ejfe exijliment 
Etym. lib. xix. cap. xxii. 

123 For the word Tiara, fee note 84, p. 52. 

124 Of feveral various readings which are 
here found (due to the ignorance of copyifts 
when claffical terms are concerned), the true 
one is probably galerum. This was a word 
fpecially ufed of the facerdotal cap of heathen 
priefthood (fee Index in voc). At a later time 
the fcarlet hat, afligned to the Roman car- 
dinals by Innocent IV. (at the Council of 
Lyons, a.d. 1244), was known as galena 
rubeus. See Dufrefne Gloftar. in moc. 



St. Ifidore on the Levitical Veftments. 



72 



Hum 125 fuperhumerale ex quattuor coloribus et auro contextum, habens in 
utroque humero lapides duos fmaragdinos auro conclufos, in quibus fculpta 
erant nomina patriarch arum. 

Logicon quod Latine dicitur rationale, pannus duplex, auro et quattuor 
textus coloribus, habens magnitudinem palmi per quadrum, cui intexti 
erant quattuor 126 pretiojijjimi lapides. Hie pannus fuper hwnerale [Leg. 
fuperhumeralf] contra peclus Pontificis annecJebatur. 

Petalum aurea lamina in fronte Pontificis, quce nomen Dei tetra- 
grammatum Hebraicis Uteris habebat fcriptum. 

Batin (fic) five feminalia, id eft braccz linece ufque ad genua per- 
tingentes, quibus verecunda facerdotis velabantur. 

[Having thus enumerated the veftments of Levitical priefthood, he 
goes on to defcribe briefly every other known garment belonging either 
to male or to female drefs. Interfperfed among fuch terms as Toga, 
Chlamys, Sagum, Mantum, Pretext a, we find the following] : — 

Pallium. 

Pallium 127 efl quo adminifrantium fcapulce conteguntur, ut dum minif- 
trant expeditius dif currant. 1 " 3 Plautus : Si quid fa&urus es appende 
in humeris pallium, et pergat quantum valet tuorum pedum pernicitas. 
Dictum autem pallium a pellibus, quia prius fuper indumenta pellicea 
veteres induebantur, quafi pellea, five a palla per diminutionem. 

Penula. 

Penula efl pallium 129 cum fimbriis longis. 



125 Pallium. St. Ifidore generally ufes this 
word as a generic term, nearly equal to our own 
" garment," requiring fome fpecial defcription to 
indicate any fpecial article of drefs. Thus the 
paludamentum is defcribed as itijigne pallium Im- 
peratorum ; the penula as pallium cum fimbriis 
longis ; the lacerna as pallium fimbriatum quo 
olim foli miliies utebantur. So again of the prce- 
texta puerilis, the penula, and many others. A 
more fpecific ufe of the word will be noticed 
below. See note 127. 

156 We can hardly fuppofe that this miftake 
of four for twelve is due to St. Ifidore. Pro- 
bably the eye of the copyift was caught, or his 
memory milled, by the quattuor, which had 
juft preceded, in fpeaking of the colours. 

127 The Pallium here noticed is the Greek 
iftuTtov, the outer garment or wrapper, worn 
occafionally at leaft by perfons of all conditions 
of life, as already noticed in the Introduction 



(fee Index in voc.) It correfponded in general 
ufe to the Roman toga, but in the earlier Ro- 
man language (that of republican times) was 
as diltinclly fuggeftive of a Greek coftume as 
the toga of that of Rome. 

128 St. Ifidore has been led into error by 
this particular paffage of Plautus. The pallium 
in itfelf was no more fuited for vigorous ex- 
ertion than the toga or the penula. And it is 
precifely for this reafon that in this palfage of 
Plautus (Captiv. Act. iv. Sc. 1) Ergafilus, the 
Parafite, fays, eodem paclo ut comici fer<vi folent 
conjiciam in collum pallium, primo ex mehanc rem 
ut audiat, i.e. he will gather his cloak about 
his flioulders to enable him to run the fafier. 
But fo to carry the pallium was the exception, 
not, as St. Ifidore feems to think, the rule. 

129 On this generic ufe of pallium fee above, 
note 125. 



L 



74 



The Cafula and the Dalmatic. 



Of the Casula. 

Cafula 130 eft vefth cucullata, diSta per diminutionem a cafa^ quod 
totum hominem tegat, quafi minor cafa. Unde et cuculla quafi minor 
cella. Sic et Greece planetas diclos volunt^ quia oris errantibus eva- 
gantur. Unde et flellce planets, id ejl vagce fuo errore motuque difcurrunt. 

Of the Dalmatic. 

[Throughout this portion cf his Treatife St. Ifidore gives but one 
flight intimation of any veftment which he regards as belonging to 
offices of Chriftian miniftry. He is defcribing various modifications of 
the tunic , and amongft others mentions the Dalmatic] 

Dalmatica 131 veftis primum in Dalmatia^ provincia Grcecics, texta pjl, 
tunica facerdotalis Candida^ cum clavis ex purpura. 



130 This definition of the cafula, or " chaf- 
uble" is quoted by almoft all writers on ritual, 
ancient and modern. But as far as I have 
obferved, none have noticed a remarkable 
confirmation of the derivation here affigned 
being really correct. From another pafTage of 
St. Ifidore (De Off. Eccl. lib. v.) it is clear 
that in his time, at leaft, the word cafula was 
really ufed in the fenfe of a hut, or " minor cafa.'''' 
He is fpeaking of Elias and Elifha, and other 
fuch, and fays, habitabant in jolitudine, urbibujque 
relicth faciebant fibi cafulas prope jiuenta Jordan'u. 

131 For further particulars of this veftment 



fee Index in voc. It is evident that by facer- 
dotalis reference is here made not to Jewifh 
or to heathen, but to Chriftian facer dotes. 
[Compare note 71.] From very early times- 
(thofe of S. Silvefter according to Roman tra- 
dition) the Dalmatic had been adopted as a 
miniftering veftment of the Church at Rome. 
And to this Roman ufage St. Ifidore probably 
makes reference in this paffage. But it is 
open to queftion, as far as this paffage is con- 
cerned, whether by facerdotalis is meant epi- 
fcopal, or in a more general fenfe, facerdotal. 
Compare note 71, p. 46. 



75 



XXVIII. 

ACTS OF THE FOURTH COUNCIL OF TOLEDO. 

Held under the Presidency of St. Isidore of Seville, a.d. 633. 

[The acts of this Council are throughout of great intereft, in their 
bearing upon queftions of ecclefiaftical antiquity. The fections of 
fpecial intereft to the queftion now under difcuffion are the follow- 
ing] : — 

Insignia of Christian Ministry. 

§ xxviii. EpifcopuS) prefbyter, aut diaconus, fi a gradu juo injujie 
dejettus in fecunda fynodo innocens reperiatur, non poteft ejfe quod fuerat 
niji gradus amijfos recipiat coram altario de manu epifcopi ; [Ji epijcopus] 132 
orarium, annulum et baculum : Ji prefbyter, ovarium et planetam : fi 
diaconus, orarium et albam : Ji Jubdiaconus, patenam et calicem : fic et 
reliqui gradus ea in reparationem fui recipiant qua eum ordinarentur 
perceperunt. 

" If a bifhop, prefbyter, or deacon, be unjuftly depofed, and in a 
fubfequent fynod be found innocent, he cannot be what he had pre- 
vioufly been, unlefs he receive again the rank he had loft from the 
hand of a bifhop, before the altar. If he have been a bifhop, he 
muft receive orarium (i.e. ftole), ring, and ftaff; if a prefbyter, orarium 
and planeta (i.e. chafuble) ; if a deacon, orarium and alb ; if a fub- 
deacon, paten and chalice ; and fo the other minor orders are to re- 
ceive, with a view to their reftoration, what at the time of ordination 
they originally received." 

§ XL. Orariis duobus nec epifcopo quidem licet, nec prejbytero uti, quanto 



132 The words Ji epifcopus, are not in the 
prefent text, though evidently required by the 
context. The word EPI (i.e. epifcopi) juft be- 



fore would eafily be confufed in tranflat'ion 
with the EPS here required. 



76 



Infignia of Chriftian Miniftry. 



magis diacono qui mtntjier eorum eft. Unum igitur ovarium oportet 
Levitam geftare in finijlro humero, propter quod orat, id eft pradicat : 133 
dextra?n autem partem oportet habere liberam ut expeditus ad miniferium 
facerdotale difcurrat. Caveat igitur amodo Levita gemino uti orario, fed 
uno tantum et puro nec ullis coloribus aut auro ornato. 

" Not even a bifhop, or a prefbyter, is allowed to wear two oraria 
(ftoles), how much lefs a deacon who is their attendant minifter. The 
deacon therefore muft wear one orarium, as befits his office, and 
that on the left moulder. But the right fide mould remain free, fo 
that he may haften to and fro in duties of facerdotal fervice. The 
[" Levite "] deacon therefore, from this time forth, muft not wear 
his orarium double. He mould wear but one, and that plain, not 
decked out with any colours, nor with gold." 

§ xli. Omnes clerici vel letlores, ficut Levita et facer -dotes , detonjo 
fuperius toto capite inferius flam circuit coronam relinquant : non ficut 
hucufque in Gallicice partibus facere ledlores videntur, qui prolixis ut 
laid comis in folo capitis apice ?nodicum circulum tondent. Ritus enim 
ifte in Hifpania hucufque hareticorum fuit. Unde oportet ut pro ampu- 
tando ecclefice fcandalo hoc fignum dedecoris auferatur, et una fit tonfura, 
vel habitus, ficut totius Hifpania eft ufus. §>ui autem hoc non cuflodierit 
fidei catholics reus erit. 

" All clerks, or Readers, as well as Levites and priefts, are to cut ofF 
the hair from the whole of the upper part of the head, and leave only 
a circular band of hair beneath ; not as hitherto in parts of Gallicia 
appears to have been done by Readers, who, wearing their hair long 
like laymen, cut a fcanty circle only on the very top of the head. 
For in Spain this fafhion has been confined hitherto to heretics. To 
remove therefore all occafion of offence in the Church, this mark of 
unfeemlinefs muft be done away, and one mode of tonfure, and 



133 Propter quod or at id eft frcedicat. St. 
Ifidore was a ftudent of Etymology, as his xx. 
books De Originibus teftify. But with him, 
as with other ancient writers, whether Greek 
or Latin, etymology is a weak point. To 
underftand what he means here the reader 
muft bear in mind that he ufes orat with re- 
ference toits (probable) root meaning "fpeaks;" 
and thdtpradicare here does notmean "preach'"'' 



in the modern fenfe of the word, but like 
xtlgvo-ruv, " to make proclamation." He alludes 
to the office of the deacon in " uttering aloud " 
the various directions to the people which 
occur in the courfe of the Liturgy, and more 
particularly perhaps to the duty, often affigned 
to a deacon of reading (" Apoftolum "J the 
Epiftle. or the Gofpel, of the day. 



Infignia of Chriftian Miniflry. 



77 



of drefs, prevail, in accordance with the ufage of the whole of Spain. 
To difregard this will be an offence againft the Catholic faith." 

It is evident from thefe canons that in Spain, at the beginning of 
the 7th century, the " orarium," or ftole, was worn both by bifhops 
and prefbyters, and by deacons, though, by the latter, in a diftin£tive 
manner, on the left fhoulder only. Alfo that the ftaff and ring were 
regarded as fpecial infignia of a bifhop ; the planeta as the proper 
veftment of a Prefbyter ; and the Alb, or white tunic, of a Deacon. 



/8 



XXIX. 



VENERABLE BEDE. 131 

ON THE LEVITICAL VESTMENTS. 

Our countryman Bede, writing early in the eighth century, in his 
treatife De Tabernaculo (lib. iii. cap. ii. fqq.), enters at considerable 
length upon the fubjecl: of the veftments of the Aaronic priefthood. 
He lays 135 it down as a general principle that the ordination and the 
drefs of the Levitical priefthood is in this wife properly applicable to 
the priefthood of the Chriftian Church, that the outward fplendour 
which in the former times fhone brightly in an ornate vefture, fhall 
now, fpiritually underftood, be inwardly confpicuous in the hearts 
of them who ferve in holy miniftry to God. And in the acts of them 
who minifter, there mould be an outward glory alfo, — a glory beyond 
what is feen in the good works of the faithful generally. He adds, 136 
that what is written in Holy Scripture, concerning Aaron, and the 
veftments of Levitical priefthood, may be underftood primarily in 
reference to our Lord ; but that it becomes us rather to confider 
therein what pertaineth to our own godly converfation in Him, and 
alfo what hath regard to correction of life and manners. 

In accordance with this general view is the meaning which he 
attributes to the feveral veftments which he proceeds to enumerate. 
Thefe are 



134 Bede was born (probably) in the year 
673 a.d., and died a.d. 735. 

135 Cap, ii. The original is as follows, 
Dejcr'ipta fiafiura tabernaculi confequenter Jdcer- 
dotes qui in eo minifirent ordinantur. {Quorum 
quidem ordinatio et habitus recle ecclefia facer- 
do tib us congruit it a ut omne quod illic in ornatu 
vcftium clarum extrinfecus fulgebat hoc intelleclum 



Jpiritualtter in ipfis Jacerdotum nofirorum mentibus 
ahum intus emineat^ hoc in eorum aclibus pra 
cateris fidelium meritis foris gloriojum clarejcat. 

136 Ibid, in fin. Ha?c quidem it a principaliter 
de Domino pojjiint accipi j Jed nos magis in eis 
qua? ad Jignificantiam nofirae in Domino pia? con. 
'verjationis pertineant, qua?que ad corretlioncm 
nofirorum refpiciant morum, decet intueri. 



Venerable Bede on Levitical Vejiments. 79 
1. The Superhumeral or Ephod. 

This being fo worn as to cover the jhoulders, he regards [cap. iv.] 
it as typical of the labour 137 of good works, of "the eafy yoke, and 
light burden," fpoken of by our Lord. 

2. The " Rational," or Breastplate. 

This is interpreted [cap. v.] of the purity of heart and thought 
which bentteth one higheft in holy miniftry to God. And whereas 
Doffrina et Veritas, — doctrine and truth, — were to be infcribed either 
literally or facramentally upon that " breaftplate," this was (fo he 
writes) for this end, that it might the more clearly appear that this 
ornament was not only a part of the actual vefture of the older 
High Pried, but was alfo an announcement beforehand of evangelic 
truth, having reference either to our Lord Himfelf, or to His ApofUes, 
or indeed to all who proclaim before men the fame grace and the 
fame truth as they. 

3. The Tunic of Blue. 

He fays that this outer tunic of the high-priefVs drefs was of full 
length, reaching to the feet, like to the inner tunic of linen. He adds, 
that to be clothed in a tunic of blue, even to the feet, is to perfevere 
in good works even to our life's end. 

4. The Plate of Gold. 

The golden plate upon the forehead of the high-priefl: is fignincant 
of the affurance of our " profefiion," which we bear upon our brow, 
faying each one in the words of the apoftle, " God forbid that I fhould 
glory, fave in the crofs of our Lord fefus Chrif." 138 

5. The Inner Tunic of Linen. 

By linen, or byfTus, is meant (fo all, he fays, agree) Chriftian 
continence, and bodily chaftity. And Chriftian priefts (61 £) may 
then be faid to have the clofe fitting linen veftment, or tunic, of 



137 Compare note 35, p. 22. . Quod olim in lamina monftrabatur, nunc in Jigno 

138 Compare Sr. Jerome quoted above, p. 24., | oftenditur cruris. 



8o 



Venerable Bede on Levitical Veftments. 



byffus, when they maintain in full vigour the life of continence to 
which they have devoted themfelves. 

6. Of the " Tiara," or Priestly Cap. 

" The Tiara, which was alfo called c cidaris ' and c mitra,' was at 
once a covering and an ornament to the head of the High Prieft ; 
that by this he might be admonifhed, that all the fenfes" (having their 
feat in the head) " mould be ever confecrated to God." He goes on 
to fay that after comparing the accounts given in Holy Scripture, and 
in Jofephus, much remains ftill uncertain as to the material and the 
colour of thefe caps or mitres, and of the coronulce or encircling bands, 
whether of linen or of gold, by which they were encompafTed. But 
their figurative meaning, he thinks, is fuch as this. " Prieftly caps 
(mitra) and encircling bands of linen, are worn by Chriftian priefts 
(facerdoteSj 61 £), who fo maintain, in the beauty of chaftity, both 
Sight, Hearing, Tafte, Smell, and Touch, as that they may hope in 
requital thereof to receive from God that crown of life which He hath 
promifed to fuch as love Him." 

7. Of the Priest's Girdle. 

Whereas, by the wearing of a linen tunic is fignified the dedicating 
the whole body to the bright purity of a chafte life, fo may Chriftian 
priefts (61 'Q be faid to encompafs this tunic with a girdle, when with 
fuch vigilance and circumfpecliion they guard their purity as that 
they mail not through felf-fatis faction become inactive in good works. 

8. On the Linen Drawers. 

Thefe, which are to be worn, as he remarks, both by Aaron and 
by the other priefts, he confiders as defignating illam cajlimonice por- 
tionem quce ab appetitu copula conjugalis cohibet, fine qua nemo vel 
facer dotium fufcipere vel ad altar is potefl minifterium confecrari, id ejl^fi 
non aut virgo pennanferit aut contracltz uxorics conjunffionis fcedera 
folverit. 139 



139 The original paffage, which I have ab- 
brevia'ed as above, is of very great length. In 
it Bede follows, and that profeffedly, " the 
Fathers;" for fo, even in Bede's time, St. 
Jerome and St. Auguftine and other fuch 
Dcflores Ecchjia, were ftyled. Like them, he 



affigns throughout a figurative meaning to the 
Levitical veftments, without alluding in any 
way to any literal veftments, proper to Chrift- 
ian priefthood, which had been modelled 
upon thofe defcribed in Exodus and Leviticus. 



Venerable Bede on Levitical Veftments. 



81 



9. The Under Girdle of the High Priest. 

Before quitting the fubjec~f, he obferves that whereas eight veft- 
ments are mentioned in Exodus as proper to the high-prieft, a ninth 
feems to be added in Leviticus, viz., a belt (baltheus), with which the 
linen tunic was girt in before the putting on of the tunic of blue. 
But this belt or girdle he feems to confider as a figurative expreffion 
only, not as anything actually worn (cap. ix. in fin.). 



M 



82 



XXX. 

GERMANUS 
PATRIARCHA CONSTANTINOPOLITANUS. 140 

THE TONSURE, THE CHRISTIAN VESTMENTS, AND 
THE DRESS OF MONKS. 

MuGTixri Qsooo/a, p. 206. 

To ^vgicr/Aa Tr)g X2<paX^g tov ieg'iwg, xai to yvgotidsg avTov T/xr]fia to fiitfov 
tuv tdi^ojv^ avTi tov dxavQivov 6TZ<pdvov 6Weg 6 Xgtff-bg s<p6g£o~sv. 'O ev rtf 
zspaXfi tov /egsojg xs^xfi/Lsvog hii:Xovg ffTS<pavog sx Trig ™v T^r^oov tfrjfjbstuitfswg 
s/xovi^si ttiv tov diro^ToXov Yl'srgov Ti/Atciv xdgav, tjV } h rco tov Kvg/ov xai 
didaffxdXov XYjovyfiotTi dffoffTaXsig, xa/ xagsig 'wnb tuv awsiQovvruv t£ Xoyw, 
ug i/UMrouQofjLevog b<ir av-cuv, raur^v 6 diddffxaXog X^/crog rivXoyrjds, xai I'ffotvjffe 
tt,v aTifiiav TtfArjv, xai ty\v %Xtvrjv s/g do^av, xai sflrjxsv lit) Trjv xstpaXriv avTov 
(tT&ficcvov, ovx 1% Xidoov Ti/Ajoov, dXXa rco XiQw xai tt\ KSTgq T7\g crews ovtov 
sxXd/^ovffav, vxsg y^ovoiov xai Tond^iov xai XlQovg Ti/xiovg. Kogvtpr) yap 
xtxaXXwTnti^svri xai 6Tt<pavog tov doodsxccX/Qov, oi dnoGToXoi siffi' n'&Tga ds 6 
cravay/corarog dnoGToXog vitdoyzi dpyjzodoyrig tov XgitiTOV. 

'H ffToXrj 141 tov isp'sojg birdoy^t xutoc tov nodrjgri 'Aagwv, tovtso*tiv i^dTtov 
o sffTiv /sPotTixbv svdvfia, to ^Xi 1 T ^ v ff^ttv, to ti/xiuitcitov. "E6ti ds irvposidrig 
xutu tov <7rgo<p?)-Yiv tov Xeyovra' 6 troiuv Tovg dyy&Xovg clvtov ^viv^aTa xai 
Tovg XnTovpyovg avTov tvp (pXsyov. Kai ntdXiv' Tig ovTog 6 KUgaysvofAtvog s<* 
' Edujfj, ; 'Edaj/Ub ydg eg/^veuera/ yri'/vog, \ \xXtXTog, ri xoxxivog. E/ra eVays/* 
'l&gvQiifAa '/{jbaTtojv avTov e<* dfjjn'&Xov Boccog. Aid ri aov s^vdpa Ta ///,ar/a, xai 
ra evdv^ard gov ug aero orarjjrou Xqvov ; kfupaivovrog ty\v (3a<p£?cfav tov Xg/CroD 
6toXt]v Trig sapxog h a/'/Aac/v, h tS d^dvTUJ avTov 6Tavgui. UdXiv 6s oti xai 



140 It is matter of queftion among critics to 
which of the two patriarchs named Germanus 
this treatife mould be referred. Of thefe two 
one was appointed to the See of Conftanti- 
nople in the year 715 a.d., and was after- 
wards depofed by the Emperor Leo. The 
other Germanus was made patriarch of Con- 



ftantinople a.d. 1222, but refided at Nicaea, 
the metropolitan city being then in the hands 
of the Latins. De La Bigne and other 
editors affign the work to the older Ger- 
manus, who lived in the eighth century. A 
comparifon of the prefent paffage with that 
from the pfeudo-Chryfoftom given above, 



«3 



XXX. 

S. GERMANUS 140 OF CONSTANTINOPLE. 

THE TONSURE, THE CHRISTIAN VESTMENTS, 
AND THE DRESS OF MONKS. 

Rerum Ecclesiasticarum Theoria, p. 135. 

The tonfure of the prieft's head, and the circle cut away in the midft 
of the hair, is in place of the crown of thorns worn by Chrift. The 
double circlet, marked out by the hair of the head, fets forth in fem- 
blance the honoured head of apoftle Peter, which, when he was fent 
forth to preach the Gofpel of His Lord and Matter, was morn in 
mockery by them that were difobedient to the word. But the head 
that was fo morn Chrift. did blefs, and made difhonour to be unto him 
for honour, and mockery to be to him for glory ; and fet upon his 
head a crown, not made of coftly ftones, but radiant with light from 
the ftone and rock of His faith, above the brightnefs of gold and topaz 
and precious ftones. For the adorned head, and the coronal of twelve 
{tones, are the apoftles ; and by the rock is meant the moft holy 
apoftle, chief in the hierarchy of Chrift. 

The vefture 141 of the prieft accordeth with the long tunic (cro&Jgjjs) 
of Aaron, being an outer garment worn by priefts, reaching down 
to the feet, and of higheft honour. The colour thereof is as of 
fire, according to the word of the prophet, " Who maketh his angels 
fpirits, and his minifters a flaming fire." And again, " Who is this 
that cometh from Edom ?" For this word " Edom " is by interpretation 
either " earthy," or " elect," or " fcarlet in colour." And then he 
addeth, u The rednefs of his garments is of the vineyard of Bofor. Why 
are thy garments red, and thy vefture as from the treading out of the 



p. 51, and that from patriarch Symeon of 
Theffalonica later in this volume, will, I think, 
confirm their judgment. 

141 9i (ttoXti. By the word trroXh here ufed, 
we are to underftand not the " ftole" tech- 
nically fo called (this is a lueftern ufage of 
"ftole" dating from the eighth century;, but 



what was in the Eaft regarded as the cha- 
racteristic veftment of Chriftian priefthood, 
viz. the <pz\djviov (fee note 143), of which he 
fays that it refembles the " long tunic " of Aaron 
in refpeci of its defending even to the feet. [On 
trroky) and ftola, fee further remarks in note 
SO.] 



84 Patriarch Germanus on Chriftian Ve/iments. 

%o%%'ivy\v yXa^vda 142 ipogsfl'sv sv rtZ ffd&zi 6 Xgtffrbg, s(JL<paivovo~iv at d^yjspstg 
rrolov upyjsgewg siolv v<7ra&7ri<fraf. To ds aKe^wfff&svots rovg hosTg wegiirarsTv 
(psXwvioig, 143 dsixwav on %«/ 6 XgiGrbg sv ru! ffravpu! dcrspyofMsvog ovrojc r]v 
(3ao~rd?ojv rbv tiravpov avrov. 'Ev ra7g avoo Xa^-^orrjfft rwv vospuv ovpaviojv 
Xsirovpyuv, trgoprj-uv xai isgapywv, e/tf/ Tgsfffivrsgoi s'ixo6t rsaaagsg, xai didxovot 
srrrd' 01 [i>sv vrgsfffivrsgoi xard fj,/(^(fiv ruv "SegatpiKwv dvvd/Msuv ti<Si, ra7g [msv 
6roXa7g di>ir)v lerzobym xaraxsxaXvfi/j/svoi^ ra7g ds dvai qrrsgvfy roov ysiXsuv 
rbv v<&vov (Souvrsg, Kcci xarsyovrsg rbv Qs7ov jca/ vor\rbv avdgaza XgiGrbv sv rS 
dvffiaffrrjoi^ 7y\ Xafiidi rqg yzi^og <pavsgu>g <p'sP0V7sg. 

O/ ds didxovoi sig rucrov rm dyysXixojv dvvd^sojv 7cug Xs ! xra7g ruv Xs^roov 
ojpu^ojv 144 Krse'oPiv, ug Xsirovoyixd qrvsvfAOira iig diaxoviav d'KoCrsXXoixsva 
rrspirosyovffi. 

Uooorov fih rb tirtydpiov, 145 Xsvzbv ov, rijg Gzorqrog r^v a'/yXrjv s^pa/vst, xai 
rov isp'soog rr t v XafLtfgdv voXirslav. Ta Xwota 146 rov Griyao'iov sltii, rd h rp 
yzioi, s/xtpa/vovra rbv dsc>/&bv rov Xetarov' dr^avrsg ydg ctvrbv avr l yx.yov rrobg 
Katdpav rbv apyjsosa xai rbv U/Xdrov. Ta Xwp'ia rd sig rd rrXdyta siffi rb 
alixa. rb psvffav sx rr\g <rXsvgag rov Xpiarov h ry ffravpai. 

To TZ^ir^ccyfjXiov z6ri rb tpaxsuiXtov^^ [istf ov sns^spsro dnb rov apyisp'swg 
dsds^svog, xai evpo/xsvog liti rb n^bafov siri ra> r^ayrjXa 0 Xgicrbg, sv ru rrdfai 
avrov dvspyJ'ASVog. To ds rov sxtrPuy/iXiov defybv ft's^og vetpflvsv 6 xdXapog 
ov sdooxav sfiwaityvreg rfi dsfya rov Xgiffrov. To ds rov s£ svuvv,UjOV /x'sgovg 
7] rov QrcLVPov jSuGrayri s~i ruv uj/xojv avrov. 

'II ds ^ojv7] 7i v iregifywvrai rrstprivsv 7) svirgsffsiu r]v 6 Xgiffrog (3a6iXsvffotg 
iv-~PS'-rj TSPis^doffaro dvvafiiv rr\g Qsorqrog. 

To ^g <psXu)viov e,<i<pafoei rr\v drrb xoxxlvov rroppvpav, r]vrrsp ru> 'irjffov 
ifAxoc'ifyvrsg 01 dcsf3s7g spopsaav. 'EoT/ ds xai r) GroXri rov jSawrtGf&arog. 

To u/uo<p6gi6v 148 sdri rov dpyispsug xard rr)v aroXr)v rov 'Aagwv vjvffeg scpogovv 



142 Koxx'ivnv y^Xa^vha. He refers to Matt, 
xxviii. 28. The %Xxfx.bs of the Greeks 
anfwered to the Jagum (note 5, p. iv.) or palu- 
damentum of the Romans, among whom, how- 
ever, the word chlamys itfelf was naturalifed. 
It was a fhort cloak, fometimes ufed by tra- 
vellers, but in nine cafes out of ten fpoken of 
as part of a foldier's drefs, and for this reafon 
occafionally alfo of an emperor's, who was (as 
his name Imperator implies) a king regarded 
in the character of commander-in-chief. In 
fhape it was not unlike the cavalry cloak worn 
in our own army. 

143 QiXuviov is a later form(note 152) of <pcu- 
v'oXns, of which fanula is the Latin equivalent. 

144 'ft^/flv, equal to crarium, one of the 
many Latin words which the later Greek 



naturalifed. Compare notes 146, 147, and 151. 
As an ecclefiaftical term, it appears only to be 
ufed of the deacon's " ftole," as we now call it, 
not as in Latin of the correfponding veftment 
(Tigirgoc%'/i\tov ) worn by priefts. But a paiT- 
age of Symeon of Theflilonica (De Sacris Or- 
dinationibus, p. 145) feems clearly to mow that 
the Jame <vejlment which was called ugagiov, as 
worn on one ihoulder by the deacon (and pro- 
bably alfo when named fimply as an ecclefiaftical 
veftment), became an I'titox^Xiov or m^i- 
rga,%v\iov, when worn round the neck, and 
pendent from it, by a prieft. See the paffage 
in Dufrefne in -voc. iviT^a^riXiov. 

145 To <rri%eieiov Xtuxov ov. This ffn%dgiov 
of the Greeks correfponds to the tunica alba 
(or " alba" fimply) of the Weftern Church. 



Patriarch Germanus on Chriftian Vejiments. 85 



grape ? " By this is fignified the vefture of Chrift's flefh, dyed red 
with blood on His immaculate crofs. And again, becaufein His paffion 
Chrift was clothed with a fcarlet robe, 142 in this too do His chief 
priefts fhow what manner of High-prieft He is under whom they ferve. 

Then for that of the priefts walking with Phelonion 143 unconfined 
by any girdle, this fhoweth how that Chrift alfo, when about to depart 
this life upon the crofs, did after the like manner bear His crofs. 
Amid the fupernal glories of the unfeen heavenly miniftry, prophets 
and hierarchs, there are four and twenty elders (or " prefbyters "), 
and feven deacons. The elders have the femblance of the feraphic 
powers, and with their robes they cover themfelves as with wings ; 
and with the two wings of their lips they lift up the voice of praife, 
and upon the altar they lay hold upon Him who is the divine and 
fpiritual Coal, even Chrift, bearing Him openly in the forceps of the 
hand. But the deacons, figuring forth the angelic hofts, with the 
light wings of their light ftoles, 144 hafte onward, as miniftering fpirits 
fent forth for the fervice of men. 

And firft the " fticharion," 145 being white, fignifieth the fplendour 
of Godhead, and the bright purity of life which becometh Chriftian 
priefts. The ftripes 146 of the fticharion upon the wriftband of the 
fleeve, are fignificant of the bands wherewith Chrift was bound ; for 
they bound Him and led Him away to Caiaphas the high-prieft, and 
to Pilate. The ftripes acrofs the robe itfelf fignify the blood which 
flowed from Chrift's fide upon the crofs. The Peritrachelion is the 
band 147 wherewith He was taken bound from the palace of the high- 
prieft, and dragged on by the neck, at the time of His paflion. By 
the right fide of the Epitrachelion is fhowed the reed which they put 
in mockery into the right hand of Chrift. And by the left part thereof 
the bearing of the crofs upon His fhoulders. 

The girdle, wherewith' the prieft girdeth himfelf about, fignifieth 
the beauty wherewith Chrift, entering upon His kingdom, did gird 
Himfelf withal, even the beauteous majefty of Godhead. 

In the Phenolion we may fee the fcarlet robe which thofe ungodly 
ones, in mockery of Jefus, did put upon Him. And this ferveth alfo 
as the robe of baptifm. 

The Omophorion 148 belongeth to one chief in prieftly miniftryto 



146 kcugtov. An adaptation, in a late Greek 
form, of the Latin brum. 

147 (paxiuXtov {aliter (pco&ioktov), p/obably a 
Byzantine corruption from fajciola. Compare 
ncte 152 below. 



148 Afluming that greg/T/Vsvrej is rightly read 
here, the word can grammatically apply only 
to ol lv voftai ag%ngi7s. But there is no part 
of the Aaronic veftments which by any ftretch 

of imagination could be defcribed as "put 



86 



Patriarch Germanus on Chr'iftian Veftments. 



01 sv vow dg%iegs?g } ffovhaghig paxgoTg rbv svuivv/JjOv cofiov irsgirfOsvng, xara rbv 
Zyyov roov hroXuv rov Xg/tfrou. Tb hs di/Aopogiov o ffspS'sfiXrirat 6 snldxoirog 
hyXo? rr\v rov ir^oftarov hogdv, oVsg ffXavdj/jjSvov 149 sv^uiv 6 Kvgiog \<itl roov wfJLUv 
avrov avsXa(3s xai Gov roTg /j^t} crsKXavYifAsvoig r^id^r^sv. "Eyj l ^ 71(11 g<ra ^i°'^i 
did rb %a) rbv Xgicrrbv sir! rou w/aov (3ao~rdfiat rbv ffravgbv avrov. "En 
hs xai 0/ 6'sXovrsg xard Xgitfrbv Icr/ ruv uj/xojv oapov6i rbv ffravfov avrov 
o sffriv ?} xaxo^ddsia' 6v{i(3oXov ydg xaTtoTaQttag b Qravpog. 

To iJjOvayj%bv 6yv\{ia s6ri xara [Li^civ rov 's^fLOiroXirov xai T$airri6rov 
'iwdvvov' on rh svhvfia avrov v\v sx rgi^uv xa^TjXov zai 't&vr\ heg/AanvYi <ffs^i 
rr t v bd<pvv avrov. To hi xsiosaQai ryjv xdgav bXorsXug xara fLifiTjffiv rov ay'iov 
airo6roXov ' laxuj j3ov rou dhXtpoO'sov, xai UavXcv rov artoffroXou xai ruv Xomuv. 
Td hs dva^bXaid 150 sen xara rd avaj36Xaia dirsg s<p6povv if/Aria. Td hs 
xovxovXXia 151 xara rbv Xsyovra dtoaroXov on Iffravgoorai 152 (JjOi 6 xo&fiog, xdyu 
rev xotifiw. 

Tb hi /jjavhiov 153 efip&Tvov hid rr^g aKoXsXvfAsvrig dtfXojGswg rijv trrsgwrtxriv 
[deeft rayvrr^ra vel fimile aliquid] ryjg rojv dyysXcov /LLi/ULrjffsoog xa&ori 
ayysXixov (SyjiiLa Xsysrai. 

'H hs bQovyj 1541 {jjsd' yjg Xstrovgyovdiv o'i htdxovoi hrfXoT rr\v rov Xgiffrov 
rairz/vuffiv, y\v svshsi^aro Iv ra viftrrigi. Tb hs lyysi^iov rb Ire) rr\g <^(Jjv^g sdn 
rd affo/xa^av rag xfi^ag avrov X'svnov. Kai <7r's<pvxs rb sy/st^tov sysiv Wi r7\g 
(Jjvqg avriruiro* rov d'Ko^d^avrog rag yztgag xai rov ' A6ojog sij&i sffKpojvfj- 
cavrog. 



about the left Jhoulder ivith long bands or 
kerchiefs.'''' I believe therefore that there is fome 
corruption of the text here, or elfe fome for- 
getfulnefs of ftridt grammatical conftrudrion. 
Reference feems to be made to the way in 
which the Chriftian upotyo^iov was doubled 
back over the left moulder, and hung down 
the back, while the other end hung pendent 
(like the extremity of the archiepilcopal pal- 
lium) in front. 

149 Thefe words are taken all but 'verbatim 
from S. Ifidore of Pelufium, quoted above, p. 
49- 

150 T« a.vufio\ctia.. The diminutive ccvafioXcihov 
appears in Latin as anaboladium, which again 
was corrupted into ambolagium. This laft is 
defcribed by Latin writers (fee Ducange in 



voc.) fometimes as covering the head, fome- 
times as covering the Jhoulders. He feems 
to intimate that the av«/5aA«/« here fpoken of 
correfpond with the older pallium (note 73.) 
One end of this was really a.vu.p>ct,\\oy,<vov 
" thrown up " over the left moulder. 

151 Toe, kovkoCxXik. Another imported 
Latin word. It is the Latin cucullus, our 
own " cowl," which in mediaeval writers ap- 
pears as cuculla. As early as St. Jerome's time 
this "cowl " is fpoken of as worn by monks. 

152 He alludes no doubt to the crofs upon 
the cowl of Eaftern Bifhops (worn alfo by the 
o-rctvgotpogoi, or privileged clergy of the Ca- 
thedral Church at Conftantinople) which was 
fo placed as to appear upon the forehead, when 
the cowl was worn upon the head. A fimilar 



Patriarch Germanus on Chri/iian Veftments. 



God, like to that robe of Aaron which the high-priefts wore under the 
law, putting it about the left ftioulder with long bands of linen, even 
as the yoke of Chrift's commandments. 

But the Omophorion, 149 wherewith bifhops are clad, fignifieth 
the fleece of the fheep which the Lord found wandering, and took 
it upon His moulders, and numbered it among them that had not 
wandered. And this hath crofles marked upon it, becaufe that Chrift 
alfo bare the crofs upon His moulders. And they that defire to live 
after Chrift's example, they too take up His crofs, even the endurance 
of hardftiip. For the crofs is the fymbol of His endurance. 

The monaftic habit is after the manner of that dweller in the 
defert, John the Baptift ; for his raiment was of camel's hair, and a 
leathern girdle was about his loins. 

They that (have the whole head do it in imitation of the holy 
apoftle James, the " brother of God," and of apoftle Paul, and of 
the reft. And the " anabolaea " 150 are after the manner of the outer 
garments which they were wont to wear. The Cowls 151 are in 
accordance with that of the apoftle, who faith, " The world is cru- 
cified 152 unto me^ and I unto the world" 

The cape, 153 open as it is and fimple, is a fymbol of the winged 
fpeed of angels, and is fpoken of commonly as belonging to the drefs 
of angels. 

But the veftment of linen 154 wherewith the deacons minifter at the 
altar, is in fign of the humility of Chrift which He ftiowed in refpecl: 
of the Bafon (when He wafhed the difciples' feet). And the napkin 
upon their girdle is the towel wherewith He dried His hands. And 
this carrying of a napkin upon the girdle is in antitype of him who 
wiped his hands and cried, " I am innocent." 



cowl is to be feen on the head of BENE- 
DICTVS I PAPA ET MONACHVS, in a 
drawing (unedited as far as I know) in the 
collection at Windfor. 

153 To pavViov. Again, a neuter form, fub- 
ftituted for the older forms pxvUvcc? and 
ftccvlvy. This conftant obliteration (folloiving 
upon confujion) of the older diftindtions of 
gender is in the later Greek, as in debafed 
Latin, a natural refult of barbarous deteriora- 



tion. The word ^avBwaj is fomewhat vaguely 
ufed, fometimes of a garment nearly refem- 
bling the Latin pcenula^ fometimes of a kind 
of cape, fhaped much like a Jagum (note 5, 
p. iv.) See Ferrarius, De Re Veft. Pars ii. 
Lib. i. cap. ii. The cloak here defcribed is 
probably the ordinary walking drefs of the 
clergy in the Eaft. 

154 Thefe words are quoted verbatim from 
S. Ifidore of Pelulium {fupra, p. 49). 



88 



XXXI. 

RABANVS MAVRVS. 155 

DE INSTITUTIONE CLERICORUM. 156 

Lib. i. Cap. 7. the Alb the characteristic Dress of a Deacon. 
Pope Sylvester's Ordinances. 

Levitae . . . propterea altari albis induti affiftunt, ut hinc 
admoniti caeleftem vitam habeant, candidique ad hoftias et immaculati 
accedant. Quos primus fecit Sylvefter Papa, tricefimus quartus pon- 
tifex in Romana ecclefia poft Petrum, Dalmaticis uti, et conftituit ut 
pallio 157 linoftimo eorum laeva tegeretur, ficut in geftis pontificalibus 
continetur. 



Cap. 14. The Sacerdotal Habit of the 9TH Century 

COMPARED WITH THE VESTMENTS OF LeVITICAL PRIESTHOOD. 

De vefte ergo facerdotali moderna ad antiquum veteris teftamenti 
habitum comparationem facientes, fecundum maiorum fenfum, quid 
myftice fignificet, profequamur. 

Cap. 15. Of the Superhumeral or Ephod. 
Primum ergo eorum 158 indumentum eft Ephod Bad, quod interpre- 



155 Rabanus (furnamed " Maurus " by his 
tutor Alcuin), waa born a.d. 785, and in 810 
was fet at the head of the fchool attached 
to the monaftery of Fulda. He was made 
Abbot of Fulda in 822, and in 847 became 
Archbifhop of Mayence. 

158 This treatife dates, from the year 819 

A.D. 

157 This expreffion has caufed difficulty 
owing to the diverfity of meanings in which 
the word pallium occurs (fee note 125). The 
pallium (cloth) of linen woof (linoftimum) 
which was to cover the left hand of the Roman 
deacon, is in all probability the mappula, 



which we find the Roman clergy claiming as 
exclufively their own in the time of St. 
Gregory. (Cap. fupra, pp. 65 and 66.) 

158 By eorum are evidently meant the Levi- 
tical priefts. And as Rabanus feems to have 
known of no adlual veftment in ufe by Chrift- 
ian priefts which would anfwer to the Ephod 
Bad, he follows the older writers in giving 
to this a fpiritual application. The ephod 
being a covering to the Jhoulders has reference, 
he fays, to the activity in good ivorks (note 
35, p. 22) of one who is to be fet over God's 
people in the Church. 



Rabanus Maurus on Sacerdotal VeJimenU. 



8 9 



tatur fuperhumerale lineum, quod fignificat munditiam bonorum 
operum. Hinc bene in lege, cum Dominus de vefte facerdotali Mo- 
ifen inftituit, primum de Superhumerali faciendo praecepit, quia quifquis 
ad facerdotium magifteriumque populi Dei promovendus eft, primum 
ejus debent opera cognofci, ut dum hoc, quod foris omnibus patet, 
inrepraehenfibile patuerit, convenienter ex tempore et integritas cordis 
ejus, et fidei fynceritas fcrutetur. 

Cap. 16. Of the no^^g, or Long Tunic. 

Secundum eft linea tunica, quae Graece cro^^j, Latine talaris 
dicitur, eo quod ad talos ufque defcendat. Hanc Jofephus byffinam 
vocat, cujus fignificatio myftica inpromptu eft. Cum enim conftet, 
lino vel byflb continentiam et caftitatem fignificari, ftri&am 101 habent 
lineam facerdotes, 159 cum propofitum continentiae non enerviter, fed 
ftudiofe confervant. Haec ad talos ufque defcendit, quia ufque ad 
finem vitae hujus bonis operibus infiftere debet facerdos, praecipiente ac 
promittente Domino, Ejio fidells ufque ad mortem, et dabo tibi coronam 
vitee. 

Cap. 17. Of the Girdle. 

Tertium veftimentum eft cingulum five balteum, quo utuntur ne 
tunica ipfa defluat, et grelTum impediat. Hoc nimirum cuftodiam mentis 
fignificat. Qui enim tunica talari indutus abfque cingulo incedit, 
defluit tunica, ac reliclo corpore, ventis et frigoribus intrandi fpatium 
tribuit : quin et praepeditis greflibus, incedendi ufum retardat, vel etiam 
calcantibus fe, caufa efticitur ruinae. Ergo lineas induunt facerdotes, 
ut caftitatem habeant : accinguntur balteis, ne ipfa caftitas fit remifta 
et negligens, ne vento elatiohis animum perflandi aditum impendat, ne 
crefcente iniquitate refrigefcere faciat charitatem ipforum, ne bonorum 
greftus operum 160 jactantia fuae prasfumptionis impediat, ne praepedito 
virtutum curfu ipfa etiam terreftris concupifcentiae fordibus polluta 
vilefcat, et ad ultimum, Authorem fuum ad ruinam fuperbiendo im- 
pellat. 

159 Sacerdotes. On the comprehenfive mean- j good works," i.e. the " walk " of the Chrift- 
ing of this term fee note 61, p. 39. I ian man in al] good works for God. 

160 Bonorum greJJ'us operum, " the Heps of | 

N 



9 o 



Rabanus Maurus on Sacerdotal Veflments. 



Cap. 18. Of the Mappula, or Phanon. 

Quartum vero, mappula five mantile, facerdotis indumentum eft, quod 
vulgo phanonem 161 vocant, quod ob hoc eorum tunc manibus tenetur, 
quando Miflae officium agitur, ut paratos ad minifterium menfae Domini 
populus confpiciat. Mappae ergo convivii et epularum adpofitarum 
linteamina funt, unde diminutivum mappula, ficut et mantilia, nunc pro 
operiendis menfis funt : quae, ut nomen ipforum indicat, olim tergendis 
manibus pra?bebantur. Oportet ergo facerdotes et miniftros altaris 
mappulas manibus tenere, quorum officium eft divina facramenta con- 
ficere, ut cum devotione mentis opus fpontaneum concordet, digne 
exerceatur officium, quod pie divino eft munere collatum. 

Cap. 19. Of the Orarium, which some call u Stole. 39 

Quintum quoque eft quod orarium dicitur, licet hoc quidam 
ftolam vocent. Hoc enim genere veftis folummodo eis perfonis uti eft 
conceflum, quibus praedicandi 162 officium eft delcgatum. Bene etiam 
oratoribus Chrifti orarium habere convenit, quia cum indumentum 
eorum officio proprio concinat, et ipfi fedulo ad verbi minifterium co- 
hortentur, et plebs ipfis commifla, indicium falutare confpiciens, ad 
meditationem legis concurrere ferventius admonetur. Apte ergo ora- 
rium collum 163 fimul et pectus tegit facerdotis, ut inde inftruatur, quod 
quicquid ore proferat, tra&atu fummae rationis attendat, ut iilud apoftoli 
femper in eo impleatur quod dicit (1 Cor. xiv. 15) : Orabo fpiritu, orabo 
et mente : pfallam fpiritu, pfallam et mente ; et iterum (2 Cor. vi.) : 
Os noftrum ad vos, 0 Corinthii, cor nofrum dilatatum eft. Ne forte 
fi improvife et irrationabiliter loquatur, damnum patiatur, Salomone 
atteftante, qui ait (Prov. xvi.) : Cor fapientis erudiet os ejus^ et labiis 
illius addet gratiain. Item (Prov. xxi.), §>ui cuftodit os fuum, cuftodit 
animam fuam : qui inconfideratus eft ad loquendum ) fentiet mala. 



161 Phanon, alfo written* Fanon. Com p. Al- 
cuinus (quoted later in this book), Sudarium, 
quod ad tergendum fudorem in manu gejiari mos 
eft, quod ujttato nomine Fanonem vocamus. 

162 Fradicandi officium. See p. 76, note 



163 Collum . . petlus . . ore . . rationis. 
He connedh the neck with the voice (comp. 
Amalarius De Eccl. Off. cap. 17, quoted 
p. 96), and the hreafi (fee note 38, p. 22) 
with reajon. 



Rabanus Maurus on Sacerdotal Veftments. 



91 



Cap. 20. Of the Dalmatic. 164 

Sextum namque eft quod Dalmatica a Dalmatia Graeciae provincia, 
in qua primum texta eft, nuncupatur. Haec veftis in modum eft 
crucis facta, 165 et paffionis Domini indicium eft. Habet quoque et pur- 
pureos tramites ipla tunica, a fummo ufque ad ima, ante ac retro de- 
fcendens [Leg. defcendentes], necnon et per utramque manicam : ut 
admoneatur minifter Domini per habitus fui fpeciem, cujus muneris 
particeps eft, ut cum per myfticam oblationem paffionis Dominican 
commemorationem agit, ipfe in eo flat hoftia Deo acceptabilis. 



Cap. 21. Of the Casula, or Chasuble. 166 

Septimum facerdotale indumentum eft, quod cafulam vocant ; dicta 
eftautem per diminutionem a cafa, eo quod totum hominem tegat, quafi 
minor cafa : hanc Grseci planetam nominant. Haec fupremum omnium 
indumentorum eft, et caetera omnia interius per fuum munimen tegit et 
fervat. Hanc ergo veftem poffumus intelligere charitatem quae cunclis vir- 
tutibus fupereminet, et earum decorem fuo tutamine protegit et illuftrat. 
Nec enim ullus jam erit virtutum fplendor, ft non eas charitatis irra- 
diaverit fulgor, quod oftendit Apoftoius, dicens (1 Cor. xiii) : Si Unguis 
hominum loquar et angelorum, charitatem autem non habeam, faclus fum 
ficut tes fonans, aut cymbalum tinniens : Et fi habuero prophetiam, et 
noverim myjieria omnia, et omnem fcientiam : et ft habuero omnem fidem, 
ita ut monies transferam, charitatem autem non habuero, nihil mihi 
prodejl. Charitas patiens eft, benigna eft : Charitas non cemulatur, non 
agit perperam, non inflatur, non eft ambitiofa, non qucsrit qu<z fua funt, 
non irritatur, non cogitat malum, non gaudet fuper iniquitate, congaudet 
autem veritati. Omnia fuffert, omnia credit, omnia fperat, omnia fuftinet. 
Charitas nunquam excidit, et reliqua. Sine hac, nec facerdos ipfe ad 
altare adpropinquare debet, nec munus offerre, nec preces fundere. 
Unde Veritas ipfa dicit (Matt, vi.) : Si offers munus tuum ad altare, 
et ibi recordatus fueris, quia frater tuus habet aliquid adverfum te, 



m Comp. note 131, p. 74 and the letter 
of S. Gregory quoted p. 67. 

165 In modum crucis. He alludes to the ap- 
pearance prefented by this veftment when the 



fleeves are ftretched out on either fide, as in 
the figures of " Orantes.'''' 
106 Comp. note 150, p. 74. 



9 2 



Rabanus Maurus on Sacerdotal Veftments. 



relinque ibi munus tuum ante alt are, et vade prius reconciliari fratri tuo, et 
tunc veniens offeres munus tuum. Et item (Mar. xi.) : Cum Jiabitis ad 
orandum, dimittite fi quid habetis adverfum aliquem, et reliqua. De 
hoc itaque fpiritali virtutum indumento, Apoftolus ad Coloftenfes ita 
fcripfit (Col. iii.): Induite, inquit, vos ficut elecli Dei, fancli et dilecli, 
vifcera miferi cor dice, benignitatem, humilitatem, modeftiam, patientiam, 
et caetera : Et de charitatis eminentia paulo poft fubjunxit, dicens : 
Super omnia autem hcec charitatem habentes, quod eji vinculum per- 
feclionis. 



Cap. 22. Of the Sandals. 



Induunt quoque facerdotes pedes fandaliis five foleis, quod genus 
calceamenti evangelica authoritate eis eft conceftum, ut Marci evange- 
lium teftatur (Mar. vi.) : quia hoc calceamentum myfticam fignifica- 
tionem habet, ut pes neque teclius fit, neque nudus ad terram, id eft, 
ut nec occultetur evangelium, nec terrenis commodis innitatur. Nam 
fcriptum eft in Apoftolo (Eph. vi.) : Et calceati pedes in prcepara- 
tione evangelii pads. Sicut ergo fandalia partem pedis tegunt, partem 
inopertam relinquunt : ita et evangelii doctores partim evangelium operire, 
partimque aperire debent : ita videlicet, ut fidelis et devotus fufficien- 
tem habeat doclrinam, et infidelis et contemptor non inveniat blafphe- 
mandi materiam. Admonet etiam et nos hoc genus calceamenti, ut 
carni noftrae et corpori in neceftitatibus confulamus, non in libidinis 
lafciviam defluamus, de quibus utrifque nos divina lex inftruit. Scrip- 
turn eft enim (Ifa. lviii.), Carnem tuam ne defpexeris ; et item (Rom. 
xiii.) : Carnis curam ne feceritis in concupifcentiis. 



Cap. 23. The Pallium of an Archbishop. 

Super haec autem omnia fummo pontinci 167 (qui Archiepifcopus 
vocatur) propter Apoftolicam 168 vicem pallii honor decernitur, quod 
genus indumenti crucis fignaculum purpureo colore exprimit, ut ipfo 
indutus pontifex, a tergo et pe&ore crucem habeat, fuaque mente pie 



167 Summo Pontijici. Note that with Raban 
Pontifex Summus, means not " the Pope," but 
an Arcbbifhop. See above note 45, p. 26. 

108 apoftolicam vicem. He means either 
" Apoftolic Office," i.e. office of higbeft au- 



thority in the Church, or (and this, I think 
more probable) ** reprefentation of the Apo- 
ftolic See," i.e. of Rome. For the phrafe vices 
Apoftoliccz fedis, fee above p. 63. 



Rabanus Maurus on Sacerdotal ffeftments. 



93 



et digne de paflione redemptions cogitet, ac populo, pro quo dominum 
deprecatur, redemptionis fuse fignaculum demonftret. Condecet quo- 
que bene, ut ipfa Apoftolica dignitas Apoftolicum virum faciat, ut 
plena devotione, lano fermone, et digna operatione poffit dicere cum 
Apoftolo (Gal. vi.) : Mi hi autem abfit gloriari nifi in cruce Domini 
noftri Jefu Chrifti, per quern mihi mundus crucifixus £/?, et ego mundo. 
Haec quaeque de habitu facerdotali ad fenfum fecundum modulum in- 
genioli 169 noftri breviter diximus, non praejudicantes his, qui congru- 
entius et dignius de eadem re poffint fcribere et plenius difputare. 170 



169 Ingenioli noJiri f Sec. This is evidently 
the expreffion of one who felt that he had 
not confined himfelf to the traditionary teach- 
ing " of the Fathers " concerning the fpiritual 
fignificance of the older Levitical veftments 
(as typifying Chriftian virtues), but had ad- 
vanced fomething of a new theory of his own 
on a fubjedl which he evidently fuppofes that 
others befide himfelf are likely to difcufs. 

170 The paffage above given is of fpecial 
importance to this inquiry, as in the idea 



here fuggefted of a correfpondence between 
the feven "facerdotal veftments" of Chris- 
tian miniftry, and the feven veftments of 
" the law," we have probably the very ear- 
lieft example of an attempt being made to 
draw out in detail a comparifon between the 
two. Raban himfelf appears to have been 
confeious how few were in his time the points 
of refemblance. But the hint which he here 
throws out was foon improved upon by others, 
as we mail fee in the paffages which follow. 



94 



XXXII. 

AMALARIUS METENSIS. 171 
OF THE VESTMENTS OF CHRISTIAN PRIESTHOOD. 
[De Eccl. Off. Lib. ii. Cap. 15-26.] 

Cap. 15. Of Clerical Vestments in General. 

Primo notandum eft, ita effe clericorum habitum conftitutum in eccle- 
fiafticis officiis, ut in omnibus Chriftiano populo poffit praebere exem- 
plum bonae converfationis. Quod quodammodo fignificat Hieronymus 
in libro 172 de vefte facerdotali ad Fabiolam : Legimus, inquiens, in 
Levitico^ juxta prcecepium Dei Moifen lavijfe Aaron et filios ejus. Jam 
tunc purgationem mundi et rerum omnium fanclitatem baptifmi facramenta 
fignabant. Non accipiunt veftes^ nifi loti prius fordibus : nec coronantur 
ad facra^ niji in Chrifto novi homines renafcantur. Ex his verbis intel- 
ligimus, veftes facerdotales ad converfationem populi Chriftiani per- 
tinere. 

Cap. 16. Sacred Vestments Reserved for Holy use Alone. 

Stephanus 173 natione Romanus ex patre Iobio, ut legitur in geftis 
epifcopalibus, conftituit facerdotibus Levitifque veftes facratas in ufu 
quotidiano non uti in ecclefia. Tale quid Dominus per Ezechielem 
loquitur : Hac funt gazophylacia fancla^ in quibus vejiiuntur facerdotes^ 
qui appropinquant ante Dominum in fancla fanclorum, Et paulo poft : 
Cum autem ingrejji fuerint facerdotes^ non egredientur de fanclis in atrium 
exterius, et ibi reponent vejiimenta fua, in quibus minijirant, quia fandta 



171 Amalarius is firft heard of as a deacon at 
Metz, then (a.d. 825) as a biihop fent on a 
miffion from the Council of Paris to the 
Emperor Lewis 5 and, laftly, as fent on a miffion 
from the Emperor to Pope Gregory IV. This 
treatife dates from about the year 824 a.d. 
Some editors have attributed it to a contem- 



porary archbifhop, Amalarius Fortunatus, of 
Treves. 

172 See above p. 10, fqq. The words 
quoted by Amalarius will be found at p. 20. 

173 Stephanus I. fed. 253-257 a.d. The 
reference to Ezechiel which follows is. to cap. 
xliv. See above p. 29, fqq. 



Jmalarius on Vejiments of Chrijtian Priefthood. 95 

funt, vejiienturque vejiimentis aliis, et fic precedent ad populum. Et 
iterum : Cumque ingrediuntur portas atrii interioris, vejiibus lineis in- 
duentur, nec afcendat fuper eos quicquam laneum, quando minijirant in 
portis atrii interioris et intrinfecus. Et poft pauca : Cumque egredientur 
atrium exterius ad populum, exuent fe vejiibus fuis, in quibus minijlra- 
verant, et reponent ea in gazophylacia fancluarii, et vejiient fe vejii- 
mentis aliis. Quamvis haec fpiritaliter intelligere debeamus, tarn en ad- 
moniti fumus a fupra memorato apoftolico, 174 ut mutationem veftimenti 
juxta literam compleamus. Nobis enim qui fpiritu fumus renati, ante 
oculos bonum eft frequentare quod in mentem tranfeat. Per lineam 
veftem, qua tantummodo utimur in fancliis, intelligimus fubtilem 
orationem, exutam ab omni carnali cogitatione ante Dominum. Lo- 
cutio vero ad populum alia debet effe, tamque grofla, ut intelligi valeat 
a populo. Unde et Hieronymus in libro 175 decimotertio fuper Eze- 
chielem : Et quia femel prceceperat quibus vejiibus uti deberent facerdotes 
quando intrinfecus in minijteriis funt, rurfum jubet ut egredientes, in 
gazopbylaciis Jive in exedris fanSlorum fe exuant prijtinis vejiibus, et 
induantur aliis, ne ft fancias vejies habuerint, fanttificent populum foris 
pofitum, qui necdum fuerit fanclificatus, nec fe prceparaverit in fancli- 
ficatione templi^ ut fit Domini Nazarceus. Per quce difcimus, non quo- 
tidianis et quibufibet pro ufu vitce communis pollutis vejiibus nos ingredi 
deb ere in fancla fanclorum : fed munda confeientia et mundis vejiibus 
tenere Domini facramenta. Porro religio divina 176 alterum habitum 
habet in minijierio, alterum in ufu vitaque communis Namque et hie ex 
verbis Hieronymi admoniti fumus mutationem veftimenti. Sequitur 
ejufdem in eodem : Hcec veftimenta proprio nobis labore conficimus, quce 
texta funt defuper, qualem et Dominus habebat tunicam, quce fcindi non 
poteji : quibus induimur, quando fecreta Domini et arcana cognofcimus, 
et habemus fpiritum qui fcrutatur etiam alta et profunda Dei, quce non 
funt monjtranda vulgo, nec proferenda ad populum, qui non eji fanclificatus, 
nec Dei fanclitudini prceparatus : ne fi majora fe audierint, majejtatem 
fcientice ferre non pojfint : et quafi folido fuffocentur cibo, qui adhuc lacle 
infantice nutriendi funt. 11 ' 1 Inter regulas facrae fcripturae feptem haec 
una ex illis conftat, ut a litera tranfeamus ad fpiritum, et a fpiritu 
ad literam : Ac ideo non abhorret a vero, quamvis de laneo veftimento 
accipiamus fecundum fpiritum, fi fecundum literam perfecerimus mu- 

174 Apcjlclico, i.e. by Stephanus, Bifhop of I 176 See note 53, p. 31. 
the " Apuftolic See." l7 ? For the myftical reference attributed to 

,7a See above p. 30. I -woollen garments fee note 30, p. 20. 



96 Amalarius on Veftments of Chriflian Prie/ihood, 

tationem veftimenti, quod et fecundum literam et fecundum fpiritum 
rite poflumus intelligere. 



Cap. 17. Of the Amice. 

Amiclus 178 eft primum veftimentum noftrum, quo collum undique 
cingimus. In collo eft namque vox, ideoque per collum loquendi ufus 
exprimitur. Per amictum intelligimus 179 cuftodiam vocis, de qua Pfal- 
mifta dicebat : Dixi, cuftodiam vias meas, ut non delinquam in lingua 
mea : pofui ori meo cuftodiam. Et in alio Pfalmo : Pone, Domine, 
cuftodiam ori meo. Amicus ideo dicitur, quia circumjicitur. In ifto 
primo veftimento admonetur caftigatio vocis. 179 



Cap. 18. Of the Alb. 

Poftea camifiam induimus, quam Albam vocamus, de qua Hierony- 
mus in epiftola memorata de vefte facerdotali ad Fabiolam : Secunda ex 
lino tunica, eft poderis, id eft, talaris, et in fequentibus, Mac adhceret 
corpori, et ita arcla eft et ftriclis manicis, ut nulla omnino in vefte 
fit ruga, et ufque ad crura defcendat. Volo pro legentis facilitate, abuti 
fermone vulgato : Solent militantes habere tineas, quas camifias vacant 
fic aptas membris et adfiriclas corporibus, ut expediti fint vet ad curfum, 
vet ad prtelia, dirigendo jaculo, tenendo clypeo, enfe librando, et quo- 
cunque necejjitas traxerit. Ergo et facerdotes parati in minifterio Dei 
utantur hac tunica, ut habentes pulchritudinem vefi'nnentorum nudorum 
celeritate difcurrant. In eo diftat veftimentum illud a noftro, quod 
illud ftriclum eft, noftrum vero largum. Etenim hi, qui, in veten 
teftamento fpiritu fervitutis erant adftriclii, de quo dicebat Paulus : 



178 The amice was in mape (when opened 
oat fquare) and in primitive ufe, nearly the 
counterpart of our modern " white neck- 
cloth." But inftead of being folded feveral 
times upon itfelf, it feems to have been either 
kept open or doubled but once. Hence it 
covered both neck and moulders, and ferved 
to keep the outer garment from actual contact 
with the fkin. This mode of wearing it is 
ftill preferved in Roman ufe. See Rock's 
Hierurgia, vol. ii. p. 612, with the plate ad- 



joining. But the thought of making this 
neckcloth a helmet alfo [by holding it for a 
few moments upon the head, fee Rock, Ice. 
cit.~\ was an invention to which Amalarius and 
his contemporaries were not prepared. We 
ma'l find this, however, in a later author 
quoted in this work. See the Index in voc. 
Amiclus. 

179 Caftigatio vocis. See above note 163, 
p. 90. 



Jmalarius on Veftments of Chrijlian Priefthood. 97 

Non enim accepiftis fpiritum fervitutis in timore. Nos vero quia 
Filius liberavit, liberi fumus ; non accepimus fpiritum fervitutis in timore, 
fed fpiritum adoptionis filiorum. Ac ideo fic illorum ftridtum, 180 noftrum 
largum, propter libertatem qua Chriftus nos liberavit. Quia primum 
veftimentum diximus effe caftigationem vocis, videamus fi fecun- 
dum habeat 181 aliquam caftigationem corporis. Dicit Beda 182 in 
libro de Tabernaculo ; Hac etenim linea, manus ac brachia debet 
ftringere facerdotis, ne quid nifi utile faciant : peclus, ne quid inane 
cogitet : ventrem, ne delicias ultra modum appetendo, deum fe gulojis facere 
prczfumat : fubjedla ventri membra, ne lafciviendo totam facerdotalis habi- 
tus pulchritudinem corrumpant : genua, ne ab orationis injlantia torpeant : 
tibias et pedes, ne ad malum currant. Induatur ergo facerdos primo linea 
flritta, ut et corpus ab iniquis operibus, et a pravis cogitationibus mentem 
compefcat. Quod ibi figniflcat ftrictura veftimenti, hoc apud nos lini 183 
caftigatio. Quia ufque ad pedes Beda provenit dilTerendo de lineis 
veftibus, congruum eft, ut nofmetipfos abfolvamus de fandaliis, five ut 
alio nomine campobis, 184 qui fuperfunt in pedibus. Sandalia fubtus 
cooperiunt pedem, defuper nudum relinquunt, de quibus dicit idem, 
qui fupra, in tra£tatu fuper Marcum : Marcus dicendo calceari eos 
fandaliis, vel foleis, aliquid hoc calceamentum myfticce fgnificationis habere 
admonet, ut pes neque teclus fit, neque nudus ad terram, id eft, nec occuU 
tetur evangelium, nec terrenis commodis innitatur. Sicut per linum, 
quo pedes veftiuntur, caftigatio pedum fignificatur, ita per fandalia pro- 
fectus ad praedicandum. 



Cap. 19. Of the Chasuble. 

Cafulam, quae eft generale indumentum facrorum ducum, 185 ante 
caeteras veftes quae fequuntur, praeponimus. In ill is quae fupra prae- 



180 For the reafon why the Levitical veft- 
ments were thus " clofely fitted " to the body, 
fee note 6, p. 2. 

181 Videamus ft habeat. To this the fame 
remark will apply that was made above, note 
169, p. 93. 

182 The quotation is from the De Taber- 
naculo, lib. iii. cap. 8. See note above, p. 78, 

In- 

183 Lini cafiigatio. See note 106, p. 60. 

184 Campobis. The true reading is probably 



campagis. The Campaga was a kind of fiioe 
worn at one time by Roman Senators only 
(Albertus Rubenius De Re Vefi. lib. ii. cap. 5), 
and fubfequently referved as a fpecial privilege 
to the Roman clergy (Divi Gregor. Epift. 
lib. vii. epift. 28). 

185 The term Jacri duces feems to be here 
ufed nearly as ol hyovpivoi in H.S. as a 

j general term for the two higher orders of the 

I miniftry. 



98 Amalarius on Veftments of Chrijlian Prieflhood, 

tulimus, caftigatio corporis a vitiis defignatur, excepto in fandaliis. 
In fequentibus vero opera juftitiae demonftrabuntur. Dicit Beda in 
libro memorato de Tabernaculo : Vejles fantttz Aaron, quas Mi fecit 
Moifes, opera funt jujiitia et fanffitatis. Cafula vero, quas pertinet 
generaliter ad omnes clericos, debet fignificare opera quae pertineant 
ad omnes : haec enim funt fames, fitis, vigiliae, nuditas, lectio, pfalmo- 
dia, oratio, labor operandi, doctrina, filentium, et caetera hujufmodi. 
In iftis enim nullus facrorum Dux negligens debet efTe. Quando 
iftis operibus veftitur, cafula indutus eft. Haec in aperto funt, et tarn 
ad minores gradus pertinent, quam ad fupremos. Cafula dupla eft 
poft tergum inter humeros, et ante pectus. Per humeros opera ex- 
primuntur. In eis duplex fit veftimentum, quia fic debemus bona 
opera foris proximis oftendere, ut eadem intus coram Domino integra 
fervemus. In pecliore duplex, quia in eo utrunque debet efTe, et 
doclrina et Veritas : Veritas interius, docTrina ad homines. Haec duo 
duplicia fint conjuncta, quia tunc bene miniftratur, cum opus et ratio 
in unum conveniunt. Opus ad humeros, ratio ad pectus. 186 



Cap. 20. Of the Stole. 

Stolam 187 accipit diaconus, quando ordinatur ab epifcopo. Ipfa 
enim femper utitur in opere minifterii. Per ftolam defignatur onus 
leve ac fuave, de quo Dominus dicit : Tollite jugum meum fuper vos, 
jugum enim meum fuave eft, et onus meum leve. Per jugum evangelium 
intelligimus, de quo dicit Hieronymus in commentariis Matthaei: ^uomodo 
levius lege evangelium, cum in lege homicidium, in evangelio ira dam- 
netur? Et paulo poft: In lege multa prtecepta funt, qua Apoflolus non 
pojfe compleri plenijfime docet. In lege opera requiruntur, quce qui fecerit, 
vivet in eis : In evangelio voluntas requiritur, quce fi etiam ejffeffum non 
habuerit, tamen preemium non amittet. In eo quod ftola ad genua 
tendit, quae folent curvari caufa humilitatis, hoc intelligimus, quod 
Dominus dicit : Difcite a me, quia mitis fum et humilis corde. Sciat 
fe diaconus in ftola fuperpofita collo, miniftrum evangelii efTe, non 
praepofitum. Evangelium Christus eft. 



186 Opus ad humeros, note 35, p. 22; ratio ad 
pe&us, note 38, p. 22. 

187 The word Jiola here appears to the ex- 
clufion of the older word ovarium. The veft- 



ment here meant clofely refembled in fhape 
the ftole ftill worn in the Weftern Church. 
See the Plates dating from the 9th century 
among the Illuftrations of this volume. 



Amalarius on Vejlments of Chrijlian Priejlhood. 



99 



Cap. 21. Of the Dalmatic. 

Dalmatica a Silveftro Papa inftituta eft. Per Dalmaticam intelli- 
gimus religionem fan&am immaculatam, quae eft apud Deum et 
Patrem, ut vifitentur pupiili et viduae in tribulationibus eorum, et 
vifitatores immaculatos fe cuftodiant ab hoc feculo. Ipfa Dalmatica 
duas coccineas lineas habet retro, fimiliterque in anteriori parte : quia 
vetus teftamentum et novum rutilant diledtione 188 Dei et proximi. Im- 
maculatum efle, ad Deum pertinet : vifitare fratres, ad proximum. 
Per colorem coccineum opera mifericordiae, quae ex charitate fiunt 
in pupillis et viduis, intelligimus : per candorem, vifitatorum munditia 
defignatur. Ipfa eft enim veftis, de qua dicitur in pfalmo quadragelimo 
quarto : Adjiitit regina a dextris tuis in veftitu deaurato, circundata 
varietate. Unde Auguftinus in eodem pfalmo : In vejle ijia varietas 
fit, fciffura non fit. Ecce varietatem intelleximus de diverfitate lin- 
guarum, et vejlem intelleximus propter unitatem. Et in fequentibus, 
Circumamiffa varietate. Pulchritudo intrinfecus, In fimbriis autem 
aureisj varietas Unguarum, do£lrin<z decus. Fimbriae, quae procedunt 
de Dalmatica, verba funt ejus praedicatoris, cujus religio fanclia et 
immaculata eft. Sicut verba ab aura aeris raptantur, ita fimbriae fpi- 
ramine venti. Profert Paulus Candidas fimbrias circa manus ad utili- 
tatem gentium, quando dicit, Magis autem laboret operando manibus 
fuis quod bonum ejl, ut habeat unde tribuat necejfitatem patienti. 
Quod Paulus praedicavit, opere complevit, dicens ad Corinthios de fe : 
In tribulationibus, in labor ibus. Quod ita Ambrofius in eadem epiftola : 
Laborare non dejlitit manibus fuis, ne cui gravis ejfet. Fert fimbrias 
Candidas in latere, quando dicit : Cajligo corpus meum, et in fervitutem 
redigo ; et in alio loco : In cajlitate, hoc eft, cajlitate corporis, et in vigiliis. 
Oui hanc cuftodit, immaculatum fe cuftodit ab hoc feculo. Fert 
coccineas circa humeros et pecl:ora, quando dicit : In charitate non 
ficla. Ficla charitas eft, quae dimittit viduas et pupillos in tribulatione, 
et fubvenit in profperitate. Quae fimbriae ante funt et retro, quia 
mandatum dilectionis et in veteri teftamento, et in novo, manet. Unde 
Johannes : Charijfimi, non mandatum novum fcribo vobis, fed mandatum 
vetus, quod habuijlis ab initio. Mandatum vetus, eft verbum quod audi/lis. 
Iterum mandatum novum fcribo vobis. Quod ita Beda : Eadem charitas 



188 Rutilant dileB'ione. On the aflbciation 
of red colour with the idea of charity, fee 
above, p. 60, where St. Gregory fays that the 



bis tinBus coccus of the Levitical high-prieft is 
typical of charity (note 107 in Jin.). 



100 



Amalarius on Veftments of Chriftian Priefihooa. 



et mandatum vetus eft, quod ab initio commendata : et mandatwn novum, 
quia tenebris ejeclis defiderium nova lucis infundit. Aliquae Dalmaticae 
habent viginti oclo fimbrias ante et retro. Ubi eft o£Hes repetitus 
feptiformis fpiritus propter genera hominum quos replet, ut laudent 
Deum, hoc eft, reges terrae, et omnes populi, principes et judices, 
juvenes et virgines, fenes et juniores : et aliquae triginta et triginta, 
fingulae lineae altrinfecus quindecim ; quiacharitas etinveteri teftamento 
et in novo quindecim ramos ex fe producit. Quifquis ftudet prodefte 
fratribus in adverfitate et in profperitate, ifte habet fimbrias coccineas 
in utroque humero. Hae duae fortunae fignantur per finiftrum et dex- 
trum humerum. Quindecim ramos charitatis enumerat : Patiens 
eft, benigna eft : non cemulatur, non agit perperam, non inflatur, non 
eft ambitiofa, non qucerit qucs fua funt, non irritatur, non cogitat 
malum, non gaudet fuper iniquitate, congaudet autem veritati. Om- 
nia fujfert, omnia credit, omnia fperat, omnia fuftinet. Linea quae 
in medio eft, eft quad ftipes charitatis. Quod enim fignificant 
lineae five fimbriae in dextro humero five finiftro, hoc fignificant in 
anteriori parte hominis, quae pertinet ad novum teftamentum. Sinif- 
trum latus habet fimbrias, quia actualis vita folicita eft, et turbatur 
erga plurima : at dextrum latus non habet, quia contemplativa vita 
quieta eft. Per ipfam figuratur regina, quae ftat a dextris. Ipfa eft 
una Columba ; perfecta et proxima ftat a dextris, et nihil in fe finiftrum 
habet. Largitas brachiorum, largitatem et hilaritatem datoris demon- 
ftrat. Diaconus qui non eft indutus Dalmatica, cafula legit circum- 
cincTius, 189 ut expedite point miniftrare : vel quia fuum eft ire ad comi- 
tatum propter inftantes necefiitates. Ipfa habet pertufas fubtus alas, 
quoniam Chriftum vult imitari, qui lancea perfoflus eft in latere, et 
vult ut nos fequamur ejus veftigia, quod fignificat pertufus in latere. 

Cap. 22. Of the Upper Tunic worn over the Alb. 

Sicut in camifia 190 defignatur caftigatio corporis, ita in tunica 
virtutes intimae, quae ad folos fublimes pertinent, de qua Hieronymus 
in epiftola ad Fabiolam : Hcec ipfa hyacinthina tunica, fubucul a nomi- 
natur, et proprie pontificis eft, fignificat que rationem fublimium non pater e 



189 It is not eafy to give a meaning to thefe 
words which will be in accordance with what 
we know from other fources, and from Ama- 
larius himfelf, to have been the chara&eriftic 
drefs of the deacon. The meaning, probably, 



is this, that a deacon, if not dreffed in a Dal- 
matic, wears a Chafuble, but gathered into the 
waift by a girdle. 

iyo p or the worc j camifia fee note 23, p. 13. 



Amalarlus on Veftments of Chriftian Priefthood. 



101 



omnibus fed majoribus atque perfeclis. m Ipfa eft interior, ipfaque defignat 
virtutes animae, quae non multis cognitae funt, et quas femper debet 
habere perfectas. Unde Beda in tractatu fuper Lucam : £$htis etenim 
nefciat vifcera mij eric or dice, benignitatem, humilitatem, patientiam, modej- 
tiam, caftitatem, fidem, fpem et his fimilia, fine ulla temporum inter cape- 
dine a fidelibus effe jervanda ? Ipfa non cingitur, fed camifia. Quae ita 
eft fabrefacla, ut non impediat curfum noftrum ad miniftrationem, 
quoniam memoratae virtutes liberum nobis iter praebent ad contem- 
plationem Dei. Camifia cingulo continentiae conftringitur, praecipiente 
Domino : Sint lumbi vefiri prcecindti, ut per duas virtutes, id eft, 
obedientiam Domini, et naturalem difputationem, 192 conftringatur omnis 
voluptas. Haec funt veftimenta de quibus fcribitur in parabolis Salo- 
monis, Fortitudo et decor indumentum ejus. Et in fuperioribus, Et 
cingulum tradidit Chananceo. Si quis voluerit uti duabus tunicis, 
oftendet fe effe diaconum et facerdotem, five 193 ut oclo fint veftimenta 
fecundum numerum veftimentorum fummi pontificis Aaron, cujus vef- 
timenta narrantur fuiffe circa caput et corpus ufque ad pedes. De 
veftimento pedum et manuum reticetur. Ad illius normam, ut dixi, 
habet fummus pontifex nofter 191 a capite ufque ad pedes octo veftimenta. 
Primum eft amiitus, fecundum camifia, tertium cingulum, quartum 
ftola, quintum et fextum duae tunicae, feptimum cafula, octavum 
pallium. Porro veftimentum pedum potius pertinet ad noftros pon- 
tifices, quam ad Aaron. Dicitur noftris pontificibus : Euntes, docete omnes 
gentes : Aaron tantum in Judaea verfabatur. Sudarium in manu, potius 
ad noftros quam ad Aaron : quoniam major munditia eft in novo 
teftamento, quam effet in veteri : et ilia bona habemus, quae illi ha- 
buerunt, et plura per Jefum Chriftum Dominum noftrum. Sacerdos 
in fuo officio non fe exuit cafula, quia praecipiente Domino per Moifen 
non debet exire de fancies, ficut fcriptum eft : Nec egredientur de fanclis. 
Ubi intelligi datur, debere eum jugiter in continentia et abftinentia manere. 



191 See the paflage from S. Jerome at p. 
20. The words are quoted 'verbatim, with 
the exception of the three or four which refer 
to the lxx ulage of unobvTns. The omifhon 
fomewhat changes the fenfe of the original 
text. 

192 Naturalem difputationem. He probably 
means " contending againft natural inclina- 
tion " (the lufts of the flefh.) 

193 Sive ut o&o . . . reticetur. Imuftcon- 
fefs that I am unable to follow exactly the 
thought of the writer in this paflage. Two 
thoughts, however, we may trace. Firft he 



hints that the two tunics may in fome cafes 
be adopted in order to accommodate the number 
of the Chriftian veftments to thofe of the 
tabernacle. And again, that in order to pre- 
ferve this correfpondence we muft fay nothing 
of what was worn on the hands and the feet 
of Chriftian priefts. 

194 By the words fummus pontifex nofter we are 
probably to underftand the pontifex fummus (or 
chief Pontiff) " of us Chriftians^ in other words, 
an archbilbop. Compare what he fays below 
of noflros pontifices. [For the word pontifex, 
fee note 45, p. 26.] See alfo note 167, p. 92. 



102 



J mala ri us on V eft merits of Chrijlian Priejlhood, 



Cap. 23. The Pallium worn by Archbishops. 

Pallium archiepifcoporum fuper omnia indumenta eft, ut lamina 
in fronte folius pontificis. 195 Illo difcernitur archiepifcopus a caeteris 
epifcopis. Pallium fignificat torquem, quern folebant legitime cer- 
tantes accipere. Quo dono admonentur caeteri ad legitimum certamen. 
Ouod habet duas lineas 196 a fummo ufque deorfum ante et retro. 
Significat enim fummse do£trinae decorem per difciplinam mandatorum 
Domini acceptabilem. Circulus circa collum, difciplina eft Domini 
circa fermonem praedicatoris ; ut non fit alter fermo praedicationis, et 
aliud opus, dicente Paulo, Nemlni dantes ullam ojfenfionem, ut ?ion 
vituperetur minijlerium noftrum. Quod ita Ambrofius in tractatu 
epiftolae ad Corinthios : Vituperatur enim minlflerium ipforum, fi ea 
quez verbis docebant, operibus fuis, ut fierent, exempla non darent. Man- 
data Veteris Teftamenti, a principio Genefeos ufque finem, in hu- 
merali linea operando et docendo portet pontifex : in pectorali Novi, a 
primitiva ecclefia ufque in finem. De torque dicebat Salomon in para- 
bolis, Ut addatur gratia capiti tuo, et torques collo tuo. Quod ita 
Beda in eodem : Mos apud veteres fuit, ut legitime certantes, coronam 
in capite } torquem in collo, acciperent. Et nobis ergo fi difciplinam Con- 
ditoris nojlri, ft gratis matris fcita, cujlodimus, major inde virtutum fpi- 
ritalium claritas augetur. Additur gratia capiti, cum cbaritas quce 
principale mentis ornabat, ardentius inflammatur. Additur et collo 
torques, cum fulgore perfeflce operationis fermo prcedicationis, qui per 
collum procedit, confirmatur : ac ne contemni ab auditoribus debeat, inde- 
ficienti virtutum connexione docetur. Sed et bis qui Mofaiccs legis decreta 
Domino veniente fervabant, addita eft gratia novi tejlamenti cum fpe 
regni cczleftis, cujus fplendor eximius ad exemplum coronce vel torquis, 
nulla unquam fine claudetur. 



195 Pontifex is here the Jewifh high-prieft. 
Amalarius implies that as the high-prieft was 
diftinguifhed from other priefts by the golden 
plate upon his brdw, fo are archbifhops dis- 
tinguifhed from other biftiops by the wearing 
of the pallium. 

196 The two lines (behind and in front) 
here fpoken of, and the torques, or collar, are 
evidently a defcription of fuch a later pallium 
(fee note no, p. 63)35 rmy be feen figured in 



the reprefentation of Egbertus, Archbifhop of 
Treves, and in the Mofaic pictures of the 
popes of the 12th century, given in this 
volume. He fays the bifhop is to bear upon 
the /houlder-line (fee note 35) the precepts of 
the old covenant of works ,• on the pectoral- 
line {i.e. the part of the pallium which hangs 
down in front) thofe of the new covenant, 
"from the firft beginnings of the. Ch jrch 
unto the end." 



Amalarius on Veftments of Chriftian PrieflhoocL 



103 



Cap. 24. Of the Sudarium or Maniple. 

Sudario folemus tergere pituitam oculorum et narium atque fuper- 
fluam falivam decurrentem per labia. Ac ideo fudarium fignificat ifto 
in loco ftudium mundandae cogitationis, quo naturales et velut ingenitas 
noftras dele£tationes ftudemus tergere. Sive propter efFufionem lachry- 
marum tergendam fertur fudarium, ut in martyrologio Beds legitur, 
quod pater nofter Arfenius propter redundationem lachrymarum ter- 
gendam, fudarium femper in finu vel in manu habuerit. In manu 
finiftra portatur, ut oftendatur in temporali vita taedium nos pati fuper- 
flui humoris, hoc eft, carnalis delecl:ationis. Et iterum : Sudarium 
ad hoc portamus, ut eo detergamus fudorem qui fit ex labore proprii 
corporis, quod legimus ufitatum fuiffe circa corpus Chrifti. Unde 
legitur, 197 Et fudarium quod fuit fuper caput ejus. Sudor taedium noftro 
corpori eft. Si non elTet taedium, non toties tergeretur. Habet ali- 
quoties mens taedium, dicente pfalmifta : Dormitavit anima mea prce 
tadio. Taedium in anima, quaft fudor in corpore. Taedium animi 
aliquoties folet fieri ex confcientia peccatorum, aliquoties ex acciden- 
tibus, ut eft omne flagellum quod patitur ab alieno corpore : aliquoties 
ex infirmitate proprii corporis, quae infirmitas aliquoties folet accidere 
ex peccatis. Ouando taedium ex infirmitate peccatorum frontem con- 
fcientiae noftrae tegit, habeamus fudarium ex lino caftigatum et mundum, 
qualia funt verba David prophetae : Cor mundum crea in me Deus, £sf 
fpiritum reclum innova in vifceribus met. Et fi fuerit infirmitas ex 
approbatione, 198 ficut in lob, dicamus quod dixit : Sicut Domino placuit, 
ita faclum eft : fit nomen Domini beneditlum. Munda cogitatio in 
David fuit, quando dixit, Cor mundum crea in me Deus : mundaque 
in lob, quando dixit, Sicut Domino placuit, ita faclum eft. Sic et nos, 
quando taedio aliquo afficimur, ne majore triftitia abforbeamur, in con- 
folationem noftri quafi quoddam fudarium exempla praedi£t.a fanclorum 
patrum ad corroborandam patientiam, ad detergendum taedium fuma- 
mus. Per fudarium intelligimus mundos affeclus et pios in labore. 199 

197 Sudarium, &c. He alludes (but with a upon the face of our Lord after His death, 
ftrange mifapplicat'nn of the original paffage) 198 Ex approbatione ; i.e. fent as a trial of 

to John, xx. 7, where there is mention of our faith. 

"the napkin" (Gr. ffovha^tov) that was laid 199 In labore. In time of trouble or of toil. 



104 



Amalarius on Vcftments of Chriflian Priejlhood. 



Cap. 25. Of the Sandals worn by Bishops, Priests, etc. 

Varietas fandaliorum, varietatem miniftrorum pingit. Epifcopi et 
facerdotis pene unum eft officium ; at quia nomine et honore difcer- 
nuntur, difcernuntur etiam varietate fandaliorum, ut vifibus noftris error 
auferatur, qui poteft interefle propter fimilitudinem officii. Epifcopus 
habet ligaturam in fuis fandaliis, quam non habet prefbyter. Epifcopi 
eft hue illucque difcurrere per parochiam 200 ad regendam plebem : 
ne forte cadant fandalia de pedibus, iigata funt. Ex eo poteft fciri, quan- 
tum necefle fit ei firmare greflus mentis, qui in turbis populorum 
verfatur. Prefbyter qui domi 201 hoftias immolat, fecurius incedit. 
Diaconus quia diffimilis eft epifcopo ab officio, non eft necefle ut habeat 
diffimilia fandalia \ et ipfe ligaturam habet, quia fuum eft ire ad comi- 
tatum. Subdiaconus quia in adjutorio eft diacono et pene in eodem 
officio, necefle eft ut habeat diffimilia fandalia, ne forte aeftimetur 
diaconus. Myftice, quia fandalia praedicatoris curfum fignant, folea, 
quae fubtus eft, admonet praedicatorem, ut non fe implicet terrenis 
negociis. Lingua de albo corio, quae fubtus calcaneum ^- eft, monftrat, 
debere efle eandem feparationem innocentem et fine dolo, ut poffit de 
eo dici, Ecce vere Ifraelita, in quo dolus non eft. Non fit talis, quales 
pfeudo-apoftoli errant, qui praedicabant per invidiam et contentionem. 
Lingua quae inde furgit, et eft feparata a corio fandaliorum, linguam 
eorum monftrat, qui praedicatori bonum teftimonium debent proferre, 
de quibus dicebat Paulus : Oportet et cum teftimonium bonum habere ab 
his qui foris funt. Hi funt in inferiore parte, et funt quodammodo 
feparati a converfatione fpiritalium. Lingua fuperior, fpiritalium lingua 
eft, qui praedicatorem introducunt in opus praedicationis. Haec re- 
quiruntur in pofteriore vita praedicatoris. At intrinfecus de albo corio 
circundata funt fandalia : Ita oportet efle praedicatoris intentionem can- 
didam coram Deo ex pura confeientia : extrinfecus vero nigrum ap- 



voo ~p aroc )i lami> ; >e> his diocefe. Such was 
the primitive meaning of the word -zcc^oiyJa 
in ecclefiaftical Greek (fee Bingham, vol. iii. 
p. 37), and thence of parochia in Latin. The 
word was ufed, according to its proper mean- 
ing, to fignify the " neighbourhood," i.e. the 
neighbouring diftridr. which had its centre in 
any particular town, — fuch town forming the 
capital, fo to fpeak, both for civil and for 
ecclefiaftical purpofes. Our own "counties," 
each with its "county town," would perhaps 
be the neareft approach to fuch a tk^wxik, 



though as a rule our counties are very much 
larger than the ancient ecclefiaftical <7rct(>olx,ia.i 

201 Dom'u Not "at home" in the fenfe 
of in his "own Aoufe" but domi " flaying at 
home," i.e. flaying in the town wherein he 
dwelt, and in whofe Church hoftias immolabat, 
to adopt the language of Amalarius. 

202 Calcaneum, probably the " tread " of 
the foot, to ufe a moemaker's phrafe. It is a 
word of the lingua vulgaris, and furvives, as 
moft of fuch words do, in the prefent lan- 
guage of Italy. [Calcagno, the heel'.] . 



Amalarius on Vejiments of Chrijlian Priefthood. 



105 



paret, quoniam videtur praedicatorum vita defpec~ta a fecularibus prop- 
ter multitudinem preflurarum praefentis mundi. Superior pars fan- 
daliorum per quam pes intrat, multis filis confuta eft, ut non diflbl- 
vantur duo coria. In initio enim debet ftudere praedicator pluribus 
virtutibus atque fententiis fcripturarum, ut opera forinfeca cum his quae 
intrinfecus nitent coram Deo, non disjungantur. Lingua fandaliorum 
quae fuper pedem eft, linguam praedicatoris poteft figurare. Linea opere 
futoris facta, praecedens a lingua fandalii ufque ad finem ejus, evange- 
licam perfectionem : lineae praecedentes ex utraque parte, legem et 
prophetias, quae in evangelio recapitulantur. Etenim ipfae recapitulate 
funt ad medianam lineam, quae ufque ad finem currit. Ligatura myfte- 
rium incarnationis Chrifti : quae incarnatio in aliquibus aperta eft humanis 
fenfibus humano more, ficuti eft poni in praefepio, pannis involvi, et 
caetera. Et aliter : Dicit Dominus in evangelio : ^uodcunque fuperero- 
gaveriS) ego cum rediero, reddam tibl. Difponit Dominus his qui evan- 
gelium praedicarent, de evangelio vivere : fupererogavit Paulus, quia 
fine fumptu expofuit evangelium, operabatur manibus fuis viclus fibi 
neceffaria. Opus Pauli quod fupererogavit evangelio, polTumus intelligere 
corrigias fupererogatas fandaliis, quae manibus hue illucque ducuntur 
ut ligentur. Firmo greftu it praedicator, qui nulli onerofus eft. 

Breviter defideramus recapitulare omnem ornatum clericorum. 
Caput clerici mens eft. In fuperiore parte difco opertum, ubi eft imago 
Dei, in inferiore parte circundatum capillis, quafi aliquibus cogita- 
tionibus de praefenti neceftitate. Amiclus eft caftigatio vocis, Alba 
caeterorum inferiorum fenfuum, praefidente magiftra ratione, interius 
per difciplinam continentiae conftringente, quafi quodam cingulo, vo- 
luptatem carnis. Calceamenti linea, prohibitio pedum ad malum 
feftinando. Sandalia ornatus, iter praedicatoris, quia caeleftia non de- 
bet abfeondere, neque terrenis inhiare. Secunda tunica, opera mentis 
funt : cafula, opera corporis pia. Stola, jugum Chrifti, quod eft 
evangelium. Dalmatica diaconi et fui miniftri, quae eft itineri 203 
habilis, cura proximorum eft. Sudarium, piae et mundae cogitationes, 
quibus detergimus moleftias animi ex infirmitate corporis. Pallium 
archiepifcoporum, torques devotiffimae praedicationis et in veteri tefta- 
mento, et in novo. 



203 Dalmatica . . . qua eft itineri habilis. 
By a dalmatic " fuitable for travel," he means 
a fhort dalmatic, not reaching lower than the 
knee. This Ihortened dalmatic, affigned to 
deacon and fubdeacon {jut miniftri) is fug- 



geftive, he fays, of the activity which they 
ihould difplay in work of charitable relief {cura 
proximorum). This will be explained by what 
has been faid in the Introduction, of the various 
forms of the tunic anciently in ufe. 



io6 



XXXIII. 

WALAFRIDUS STRABO/ 04 

Cap. 24. DE VASIS ET VEST1BUS SACRIS. 

De Rebus Ecclesiasticis. 

Vasa quoque, quibus praecipue noftra Sacramenta imponuntur et con- 
fecrantur. Calices funt et Patenae. Calix dicitur a Graeco nomine 
xaX/g. 205 Patena a patendo, quod patula fit. Ampulla, quafi parum 20(3 
ampla. Zepherinus 207 Ro. Pontifex xvi patenis vitreis Miflas ce- 
leb rare conftituit. Turn deinde Urbanus 208 xviii Papa, omnia minis- 
teria facrata fecit argentea, et patenas 25. In hoc ficut et in reliquis 
cultibus, magis et magis per incrementa temporum decus fuccrevit 
Ecclefiae. Bonifacius 209 martyr et Epifcopus interrogatus, Si liceret 
in vafis ligneis facramenta conflcere, refpondit : Quondam facerdotes 
aurei ligneis calicibus utebantur : nunc e contra^ lignei facerdotes 
aureis utuntur calicibus. Sylvefter 210 Papa conftituit, Sacrificium altaris 
non in ferico, non in panno tincl:o celebrari, nifi tantum lineo e terra 211 
procreato : ficut corpus Domini Jefu Chrifti in findone munda fepul- 
tum eft. Veftes etiam facerdotales per incrementa ad eum, qui nunc 
habetur, auctae funt ornatum. Nam primis temporibus communi 
indumento veftiti, Miflas agebant, ficut et hactenus quidam Orienta- 



204 Walafrid was of German birth, and a 
pupil of Rabanus Maurus (fee note 155) at 
Fulda. At a later period he became Dean of 
St. Gall, and in 842 a.d. was made Abbot of 
Rofenau (Augia Major is) in the diocefe of 
Conftance. The text is that of Hittorpius. 

205 Mifprinted in Hittorpius xvkt%. 

206 His etymology is at fault here. The 
word is probably amb-olla or ambi-olla. The 
old Latin ampulla was a jar, or bottle, which 
from its full fwelling fhape came to be ufed 
metaphorically of anything that was over 



big or its place \_Projicit ampullas et fef- 
quipedalla verba : Hor.J. This later ufe is 
illuftrated by the verb ampullar!, to be pomp- 
ous or bombaftic,and the if. ampollofita, "bom- 
baft." Compare the Fr. Ampoule, bombaftic. 
The It. Ampolleta, Fr. Ampoulette, an "hour- 
glafs," have preferved the original fignification 
of the word. 

207 Zephyrinus Jed. 202-218. 

208 Urbanus Jed. 223-230. 

209 Q ur countryman Winifrid was born at 
Cridiodunum (Crediton) in Devon, a.d. 670. 



107 



XXXIII. 

WALAFRID STRABCV 04 

Cap. 24. OF HOLY VESSELS AND VESTMENTS. 

De Rebus Ecclesiasticis. 

The veflels on which for the molt part our holy oblations (facramenta) 
are placed and confecrated are Chalices and Patens. The Chalice is 
fo called from the Greek word zdXv^r 05 The Paten, from patere, in 
reference to its open flat furface. The Ampulla, or Flagon, as though 
from parum ampla, m in refpecl: of its fmall fize. Zepherinus, 207 fixteenth 
Bifhop of Rome, ordered the celebration of mafles on patens, made of 
glafs. Then again, Urbanus, 208 eighteenth Pope, made of filver all 
the veflels to be ufed in holy miniftry, and amongfl: thefe twenty-five 
patens. In this, as in other matters of outward obfervance, the beauty 
of the church's ornaments increafed with the increafe of years. Boni- 
face, 209 martyr and bifhop, was once afked whether it were lawful to 
confecrate the holy elements in veflels of wood. To this he replied, 
" Golden priejls, and wooden chalices, fuch was once the rule. Now it is 
the priejls that are wooden, zvhile the chalices that they ufe are of gold" 
Pope Sylvefter 210 ordained that the facrifice of the altar fhould be 
celebrated not in filk nor in drefles of dyed cloth, but only in linen, which 
is produced from out the earth ; 211 even as the body of our Lord 



When confecrated epifcopus Germanorum by 
Gregory II. in 723, he affumed the name of 
Bonifacius, by which he has fince been known. 
A letter of his to Cuthbert, Archbifhop of 
Canterbury (Spelman, Concil. p. 241), breathes 
a fimilar fpirit of fevere condemnation againft 
the increasing luxury in drefs and ornament 
of the churchmen of his time. " Super -vacuam 
et Deo odibilem veftimentorum Juperjlitionem omni 
intentione prohibere ftude y quia ilia ornamenta vef- 
tium, ut illis <videtur, quod ab aliis turpitudo 
dicitur, latij/imis clavis et <vermium imaginibus 
clavata, adventum Antichriflij ab ilk tranf- 



mijpz, pracurrunt. Illius callidiiate per minij- 
tros fuos introducere intra clauftra monajleriorum 
fornicationem et luxuriam clanjatorum jui'enum, et 
fceda conjortia^ et tadium leclionis et orationis, et 
perditionem animarum. Hac indumenta nudita- 
tem anima fignificantia, Jtgna in fe cjlendunt 
arrogantia et fuperbiae et luxuria et 'uanitatis 5 
de quibus Sapientia dicit : Arrogantiam,et fuper- 
biam, et viam pravam, et bilinguia deteftor." 

210 Sylvefter fed. 314-335. 

211 He. implies a contraft with the anima 
origin of woollen garments. See note 30. 



io8 



Walafridus Strabo on Sacred Veftments. 



Hum facere perhibentur. Stephanus 212 autem xxiv conftituit, facerdotes 
et Levitas veftibus facratis in ufu quotidiano non uti, nifi in Ecclefia 
tantum. 213 Et Sylvefter ordinavit, ut Diaconi dalmaticis in Ecclefia 
uterentur, et pallio linoftimo eorum laeva tegeretur. 214 Et primo 
quidem facerdotes Dalmaticis ante Cafularum ufum induebantur : poftea 
vero cum Cafulis uti coepiflent, Dalmaticas Diaconibus concefferunt. 
Ipfos tamen Pontifices eis uti debere, ex eo clarum eft, quod Gregorius 
vel alii Romanorum praefules, aliis Epifcopis earum ufum permiferunt, 
aliis interdixerunt. Ubi intelligitur non omnibus tunc fuifTe concefTum, 
quod nunc pene omnes Epifcopi, et nonnulli prefbyterorum, fibi licere 
exiftimant, id eft, ut fub Cafula Dalmatica veftiantur. 

Statutum eft autem Concilio Bracarenfi, 215 Ne facer dos fine orario cele- 
bret Mijfam. Addiderunt in veftibus facris alii alia : vel ad imitationem 
eorum quibus veteres utebantur facerdotes, vel ad myfticae fignifica- 
tionis exprefiionem. Quid enim fingula defignent, quibus utimur 
nunc, a prioribus noftris fatis expofitum eft. Numero autem fuo anti- 
quis refpondent : quia ficut ibi tunica fuperhumeralis, linea, 216 fuper- 
humerale, rationale, balteus, feminalia, tiara et lamina, fic hie dalmatica, 
alba, mappula, orarium, cingulum, fandalia, cafula et pallium. Unde 
ficut illorum extremo foli Pontifices, fic horum ultimo fummi tantum 
paftores utuntur. 217 



212 Stephanus Jed. 253-257. 

213 Dr. Hefele remarks with truth that 
fuch a prohibition implies that the veftments 
of Chriftian miniftry were then fuch as could 
have been worn for other than ecclefiaftical 
ufe. — Liturgijche Geivdnder, p. 153. 

214 Ut eorum lava pallio linoftimo tegeretur. 
Compare note 157, p 88. The interpretation 
there given (as again here) to the fomewhat 
o.bfcure interpretation of the text is fug- 
gefted by the many ancient monuments, in 
which the left hand of biftiops, pviefts, or 
deacons is feen, covered either with the ora- 
r'uim or fome other piece of cloth, when hold- 
ing facred veffels or facred books. We may 
not improbably conjecture that this direction 
to the Roman deacons had reference, in the 
firft inftance, to the care that was neceffary in 
the ufe of thofe filver veffels (replacing the 
earlier glafs veffels), introduced according to 
Roman tradition by Urbanus, rather earlier in 
the third century. Hence probably the origin 
of that mappula (the later maniple), the ufe of 
which was claimed (fupra, pp. 65, 66) in St. 



Gregory's time as an exclufively Roman pri- 
vilege by the Roman clergy, and only after 
long debate allowed, under guarded reftriclions, 
to the principal deacons of the Church of 
Ravenna. [As to the privilege of wearing a 
Dalmatic noticed by Walafrid, fee above p. 
67.] 

215 The fecond Council of Bracara held a.d. 
572. 

216 In Hittorpius punctuated thus, " Tunica, 
fuperhumeralis linea, Juptrhumerale^ &c. So 
written it is unintelligible. 

217 Note here that with Walafrid the 
" Amice " is not reckoned amongthe veftments 
at all, and he has to make up the number 
required by adding the Jandah, which in point 
of fa£l conftitute a remarkable contraft to the 
bare-footed miniftrations of the law. 

Note alfo that it is clear that no epifcopal 
mitre (in the modern fenfe of the word) could 
have been in ufe in Walafrid's time, as it is 
impoffible to conceive, were it otherwife, that 
he mould have failed to notice the coin- 
cidence. 



Walafridus Strabo on Sacred Veftments. 1 09 

Jefus Chrift was buried in clean linen. And only by fucceffive ad- 
ditions did the prieftly garb attain to that degree of ornament which 
is now obferved. For in the earlieft times mafs was performed by 
men wearing the drefs of ordinary life, as is faid to be done even to 
this day by fome in the Eaftern Churches. But Stephanus, 212 twenty- 
fourth Pope, directed that priefts and Levites mould not employ their 
facred drefs for ordinary daily ufe, but referve them exclufively for the 
Church. 213 By order of Silvefter, deacons were to ufe dalmatics in 
the church, and their left hand was to be covered with a pallium 
(cloth) of linen weft. 214 And in the flrft inftance, before chafubles 
came into ufe, thofe of the prieftly order wore dalmatics. But after- 
wards, when they began to wear chafubles, they left the ufe of the dal- 
matic to deacons. Yet that even pontiffs themfelves ought to wear it, 
is clear from this, that Gregory and other Roman primates (prafules) 
allowed the ufe of the Dalmatic to fome bifhops, forbade it in the cafe 
or others. And by this it is evident that in thofe days that was not 
matter of general privilege (the wearing I mean of a Dalmatic under 
the Chafuble) which now almoft all bifhops and priefts think is per- 
mitted them. Then at the Council of Bracara 215 it was prefcribed 
that no prieft fhould celebrate mafs without an Orarium (or " ftole"). 
Succeffive additions were made in this matter of veftments from time 
to time, partly by way of imitating what was worn by the priefts 
of the old Covenant, partly for the expreffion of a myftical meaning. 
What is fignified by each of the veftments worn in our own day, 
thofe who have preceded me have fufficiently fhown. But in refpe£t. 
of their number they correfpond with the veftments of the old law. 
For whereas then there were the tunic of the ephod, the tunic of 
linen, 216 fuperhumeral (or ephod), breaftplate, girdle, drawers, tiara, and 
frontlet, fo have we now dalmatic, alb, maniple, ftole, girdle, fandals, 
chafuble, and pallium. And as the laft named of thofe older veftments 
was worn only by high-priefts, fo is the laft of thefe Chriftian veftments 
worn only by chief paftors. 217 



1 10 



XXXIV. 

ALBINUS FLACCUS ALCUINUS. 218 

THE PRIESTLY VESTMENTS OF THE LAW AND OF 

THE GOSPEL. 

Liber de Divinis Officiis. 

Nunc dicendum de fingulis veftibus, quibus facerdotes vel reliqui ordi- 
nes in veteri teftamento utebantur. Erant autem octo fpecies veftium 
facerdotalium, id eft, tunica linea ftri£r.a, tunica hyacinthina, fuper- 
humerale, rationale, cidaris, balteum, lamina aurea in fronte pontificis, 
et feminalia linea. His omnibus pontifex tempore facrificii induebatur : 
caeteris vero, minoris gradus facerdotibus, folis quatuor licebat uti, id eft, 
tunica linea ftridta, cidari, balteo, et feminalibus. Reliqua vero quatuor 
tantum fummi pontificis erant. 

Nunc de fingulis explanemus. Tunica linea, veftis erat interior, 
quam camifiam dicimus vel fupparum. Haec ftricta dicitur, quoniam 
adhaerebat corpori, et ita erat ftri&is manicis, 219 ut nulla ei omnino ruga 
ineflet. Sicut folent milites habere tunicas lineas fie aptas membris, 
ut expediti fint dirigendo jaculo, tendendo clypeum, librando gladium, 
qualem et Joab habuifle legitur ftriclam ad menfuram habitus corporis 
fui : pro qua nunc facerdotes vel clerici albas habent. Tunica tota 
hyacinthina exterior, nullumque alium colorem recipiens, ufque ad 
pedes defcendens, ficut et linea, unde et utraque graece poderis, id 
eft, talaris vocabatur, habens fimilitudinem malorum granatorum aure- 



218 This treatife was by the earlier editors 
affigned, without fufpicion, to Alcuin, our 
countryman, pupil of Bede, who died a.d. 
804. But there is a general agreement now 
in affigning it to a much later date. Thus 
Cave (Hift. Lit. torn. i. p. 638) : Alcuini Hon 
ejje (De Divinis Officiis Liber) et poft annum 
icoo fcriptum ejje, certo certius conjiat. And 
Dr. Hefele, in referring to the work, writes to 



the fame effecT: : (( in dem Werke . 
das fruher Alkuin zugefc/irieben, aber neuern 
Unterjuchungen gemiijs erji in joten oder uten 
Jakrhundert <verfaj[t ivurde." — Liturg. Ge- 
wand. p. 156. [The text is that of Hittor- 
pius, p. 74/??.] 

219 Stri&a . . . ftriSis manicis, &c. 
See note 6, p. 2. 



Alcuinus on Priejily Veftments. 



Ill 



orum, et tintinnabula aurea. Erat autem fine manicis ad colobiorum 22 
fimilitudinem, et ideo unde manus educerentur, aperta erat. Pro 
tunica hyacinthina noftri pontifices primo colobiis utebantur. Eft 
autem colobium veftis fine manicis. 

Hae duae veftes, id eft, tunica byflina ftricta, et tunica hyacinthina, 
balteo adftrictae erant, quod erat cinguli genus ex byflb retorta, hya- 
cintho, purpura ac vermiculo, 221 opere plumari, 222 in fimilitudinem pellis 
colubri, latitudinis quatuor digitorum. Pro balteo nunc zonarum, 
quas Romanas appellant, ufus receptus eft. Superhumerale, 223 quod 
Hebraice ephod dicitur, fic vocatum, quod humeros obnuberet : cujus 
contextus de omnibus coloribus erat, magnitudinis cubitalis, id eft, 
ufque ad cingulum pertingens, ample£tens omnem locum pectoris, et 
ad manus ejiciendas hincinde apertum. Cui veftimento locus vacuus 
dimittebatur in medio pectore, magnitudine palmi, ubi inferebatur 
rationale, quod Hebraice dicitur eftin, et Graece logion. Habebat 
autem fuperhumerale in utroque humero fingulos lapides onychinos, et 
in fingulis lapidibus erant fculpta fingula duodecim patriarcharum no- 
mina. Habent etiam nunc miniftri ecclefiae Chrifti fuperhumerale, quod 
amiclium 224 vocamus, quando ad altare miniftrant. Rationale 225 opere 
polymito factum erat, juxta texturam fuperhumeralis, id eft, eifdem 
coloribus factum erat, quadrangulum, habens menfuram palmi in longi- 
tudinem et latitudinem. Erant in eo quatuor ordines lapidum, terni 
per fingulos verfus diftributi : fculpti erant fingulis duodecim patriar- 
charum nominibus. Erant autem catenulae aureae, et uncini aurei: 
necnon et aurei annuli, tarn in quatuor fummitatibus rationalis, quam 
et in fummitatibus fuperhumeralis, quae catenulae inferebantur, junge- 
bantque rationale et fuperhumerale fuperius, inferius vero vittis hya- 
cinthinis fibi nectebantur. Pro rationali nunc fummi pontifices, 226 quos 
archiepifcopos dicimus, pallio 227 utuntur, quod a fancta Romana fede, 



220 Colobium, i.e. a tunic without lleeves. 

221 Vermiculus [whence the Fr. Vermeil, Eng. 
Vermilion] the equivalent of coccus, or fcarlet. 

222 Opere plumari, i.e. embroidery. 

223 Superhumerale .... ephod. See 
above pp. 4, 14. 

224 Amiclum. See above, note 178, p. 96. 

225 Rationale. See p. 22, note 36. 

22 6 Summi pontifices. Note 45, p. 26. Al- 
cuin himfelf gives a good and pious (but unhif- 
torical) derivation of the word in this fame 
treatife (p. 73), Pontifex, he fays, quaji pontem 
jaciens ,* eo quod pontem, id eft, 'viam aliis prabere 



debeat, -verbo et exemplo, unde homines tranjeant 
ad 'uitam cceleftem. He probably was not at 
all aware of the claffical ufage of the word. 

227 Pro rationali . . . pallio utuntur. 
For the pallium here fpoken of fee note 196, 
p. 102. Anything lefs like the " rational " or 
breaft-jewel of the Jewifh high-prieft, with its 
twelve precious Hones, than the pallium of an 
archbimop, it would be difficult to conceive. 
But fuch comparifons were not too violent for 
writers of the tenth or eleventh century. And 
thefe, I regret to add, have not been without 
their followers in the nineteenth. 



I 12 



Alcuinus on Prieflly Veftments. 



Apoftolico- 8 dante, fufcipiunt. Tiara 228 erat veftis, pileolum videlict 
rotundum, quafi. fphaera media fic divifa, ut et pars una ponatur j 
capite, ita ut medii verticis medietatem non excedat, habens vittas, qua? 
convolutae faepius connectuntur, ne facile dilabantur. Et hoc qui- 
dem minorum erat facerdotum : Summus autem Pontifex praeter pileum 
habebat coronam auream, triplicemque, fuper quam a media fronte 
furgebat quafi calamus quidam aureus, fimilis herbae, quae hebraice 
acano, graece autem hios, 229 quae apud nos latine cidaris. Per circulum 
vero habebat flores, fimiles flori plantaginis, ab occipitio ufque ad 
utrunque tempus. In fronte vero erat locus patens, ubi inferebatur 
lamina aurea, quae quatuor literis nomen Dei habebat fcriptum. 

Hujufcemodi veftis non habetur in Romana ecclefia, vel in noftris 
regionibus. Non enim moris eft, ut pileati divina myfteria celebrent. 
Apud graecos autem hoc dicitur, qui pileos, id eft, cuphias 230 geftant in 
capite dum affiftunt altaribus. Lamina aurea in fronte pontificis, in 
qua fanctum Domino five fanctum Domini fculptum habebatur, orna- 
mentum erat caeteris facratius indumentis. Sanctum autem Domino, quod 
ibi fculptum erat nomen fan&um et venerabile Dei, quod per quatuor 
literas fcribebatur, rpIT fcilicet, iod, he, vau, heth ; et dicebatur 
ineffabile, non quod dici non poffit, fed quia nec defmiri et comprae- 
hendi fenfu ullius creaturae, ut digne Deo aliquid dici poffit. Liga- 
batur autem vitta hyacinthina fuper tiaram, ut totam pontificalis ornatus 
pulchritudinem Dei vocabulum coronaret ac protegeret. Neque hanc 
ornamenti fpeciem Chrifti accepit ab illis ecclefia. Oclavum, id eft, 
noviffimum ornamentum feminalia linea, quibus operiebant carnem 
turpitudinis fuae, ab renibus ufque ad femina five (ut ufitatius) femora, 
cum ad facrificium accedebant. Hujufmodi habitus ita notus eft in 
noftris regionibus, ut ex eo Gallia bracata cognominata fit. 

Compraehenfum breviter, quibus veftibus ornarentur facerdotes et 
miniftri templi Dei, Mofaicae legis temporibus, quas ad inftar illorum, 
revelata evangelii gratia, fufcepit Ecclefia. Sunt tamen alia quae apud 
illos non habebantur, ut ftola, 231 fandalia, et fudarium, 232 quod ad tergen- 



228 Apoftolico, i.e. the " pope," Bifhop of the 
Apoftolic See. For the word tiara, which 
follows, fee note 84, p. 52. 

229 Hios. He refers to the word voa-zva/xos, 
or Hyojcyamus. The Latin cidaris has nothing 
whatever to do with this* plant, but, like the 
Greek xiha,^is, which itreprefents, is the proper 
defignation ofa royal (or of a high-prieft's) tiara. 

230 Cuphias, The Greek xov$'m or tntovQia, 



a fkull-cap, a word noticed by Euftathius, on 
Iliad x, and of not unfrequent occurrence 
in Byzantine Greek. But it is nowhere ufed 
by any claflical writer, as far as I am aware. 

231 Stola. Here ufed abfolutely for the older 
word orarium. It is of the " ftole " as we 
underftand the word, that he is fpeaking. 
Compare note 187, p. 98. 

232 Sudarium. See above, p. i03,andnote 197. 



Alcuinus on Prieflly Veftments. 



dum fudorem in manu geftari mos eft, quod ufitato nomine fanonem 
vocamus. 233 

Verum quia illo tempore figuris omnia et aenigmatibus obumbraban- 
tur, convenit, ut quid ilia veftimenta myftice fignificaverint, quove 
nomine nunc fpecialiter in ecclefia venerantur, non verbatim^ fed 
capitulatim oftendamus. Veftimenta ilia, quae in fan&is officiis por- 
tanda erant, typus erant fanctarum virtutum, unde et fancta dicebantur. 
Ad haec facienda non tarn diverfa, quam fpeciofae fpecies fumebantur, 
aurum videlicet, quod eft fplendor fapientiae divinae, cui jungebatur 
hyacinthus, 234 qui eft color aerius, caelefte videlicet defiderium. Pur- 
pura apponebatur, quae fanguinis imitatur colorem, ut per duo genera 
martyrii noverint fe exercendos electi, id eft, fi neceffe fit, non du- 
bitent mori pro Chrifto, et pacis tempore in feipfis appetitus occidant, 
mortificantes membra fua cum vitiis et concupifcentiis. Coccus 235 bis 
tinctus, Dei et proximi dilectionem indicat efficaciter tenendam. Byflus 
geminam caftitatem, corporis fcilicet et animae, fignificat : unde de 
vere vidua dicit Apoftolus, Ut fit fantta corpore et fpiritu. His orna- 
mentis debet Chrifti pontifex refulgere, his coloribus exornari. Tunica 
linea, et byffina ftric~ta, mortificationem 236 carnis pretendit. Byflum 
enim vel linum, multiplici elaboratum contufione, et naturae fubtilitate 
dedu&um ac textum, in veftem proficit. Sic nullus Chrifto ornari 
poterit, nifi caftigatis et mortificatis omnibus carnis paffionibus : unde 
et bene ftri£ra dicitur. Strictum enim, caftum dicimus : e contra 
lafcivum, dillblutum vocamus. Tunica tota hyacinthina, quae aerio 
refulgebat 237 colore, caeleftem defignat converfationem : quae tota erat 
hyacinthina, quia facerdos nihil debet curare terrenum : nemo enim, ait 
Apoftolus, militans Deo, implicat fe negociis fecularibus, ut ei placeat, 
cui fe probavit. Balteus five cingulum, quo tunica haec cum interiore, 
id eft, linea, cingebatur, continentiam infinuat, quae mater eft et cuftos 
pudicitiae, qua maxime ornari pontifices condecet : hanc, qui ingratus 
eft Deo, perdit, ficut Job de talibus dicit : Balteum regum dijfolvit, et 



233 Fanon. This word is fuppofed to be 
connedted with the German fa/ine, meaning a 
piece of cloth (of wool or of linen), and hence, 
according to the various ufes to which fuch a 
piece of cloth may be applie-d, a banner or 
enfign ; a clerical veftfpe^fcj a * 4 corporal." 

234 Hyacinthus ^ <> . color aerim. See 
note 32, p. ic\ 

235 Coccus % o % 4Ueclknem in.dka^ See 
note 188, 



238 Compare note 1 06, p. 60. 

237 Refulgebat , . erat . . . cinge- 
batur . . . induebatur, &c. From the ufe 
of thefe tenfes of paft time it is clear that 
throughout this portion of the treatife the 
author is fpeaking of the fpiritual Hgnificance 
of the Levitical veftments, not of thofe worn 
in Chriftian miniftry. It is not till fomewhat 
later (fee below p. 115) that he goes on tc» 
fpeak of thefe laft. 



H4 



Alculnus on Priejily Vejlments. 



pracinglt fune renes eorum. Regum enim, id eft, fan&orum facerdotum, 
balteum, hoc eft, pudicam continentiam diflblvit, id eft, diflblvi per- 
mittit, cum de fuis virtutibus extolli cceperint : et praecingit fune 
afperae poenitentiae renes eorum, ut incipiant fuis cafibus ingemifcere, 
qui aliorum lapfibus debuerant auxilio fubvenire. 

Superhumerale, quod Hebraice ephod dicitur, obedientiam man- 
datorum Dei fignificat, quo induebatur facerdos, ut meminerit prae- 
cepta Dei ftrenue quafi onus humeris impofitum debere portare. Quod 
vero nomina patriarcharum inter facrificia et in humeris, ficut et in 
pectore, portabat, monetur per hoc facerdos, ut priorum patrum fidem 
et exempla fequatur, 238 ut fidelium, qui funt filii apoftolorum, in fuis 
orationibus meminerit, et ut ipfis eadem exempla fequenda pro- 
ponat. 

Rationale, quod erat in fronte 2s9 pontificis, defignat, quia paftor 
fapientia et doctrina debet praeditus efie. Nam et ideo rationale ju- 
dicii dicitur, quia debet rector ecclefiae fubtili femper examinatione 
bona malaque difcernere, et quid vel quibus, quando et qualiter con- 
veniat, ftudiofe cogitare. Hoc enim quod dicitur, Pones in rationale 
judicii doftrinam et veritatem^ ut videlicet habeat fcientiam fcriptura- 
rum, quo poflit alios docere, et contradicentes arguere. Quadrangu- 
lum erat, propter quatuor Evangeliorum do£lrinam : duplex, propter 
fcientiae et operis firmitatem. Menfura palmi, quod eft digitorum 
extenfio, defignat difcretionem in perfeverantia bonorum operum. 

Quatuor ordines lapidum, qui erant in rationali, nominibus pa- 
triarcharum infculpti, quatuor exprimunt principales virtutes, pruden- 
tiam, temperantiam, fortitudinem, juftitiam. Terni in unoquoque 
lapides, fidem fanctae Trinitatis, five fidem, fpem, et charitatem, de- 
monftrant. Quae omnia in pe&ore pontificis neceflario efTe debere, 
hujus ornamenti, id eft, rationalis fpecie praemonetur. Tiara, quae et 
cidaris et mitra vocatur, et contegebat et ornabat caput pontificis, 
admonet eum omnes fenfus capitis Deo confecrare debere, ne vel oculi 
pateant ad videndum vanitatem, vel caeteri fenfus, qui in capite vigent, 
iniquitati confentiant, et per illos intromifia dele&atio inceftet animi 
fandtitatem. Lamina aurea, divinae majeftatis atque potentiae figura 
eft, quae in fronte pontificis deportabatur, quia ilia ineffabilis Deitatis 
potentia cun&is, quae creavit, fupereminet : et idcirco, quafi cun£ta 



238 Ut f riorum patrum "fidem et exemplum fe- 
quatur ... So St. Gregory, quoted at 
P- 58. 

239 Rationale . . . in fronte. By "frons" 



is here meant not the " brow " or " fore- 
head," but the " front." Compare the ex- 
preffion ufed by St. Gregory {fup. p. 56) in 
prima fui corporis parte. 



Alcuinus on Prlejily Veflments. 



Tanctificans, eximiam fibi fedem in fronte, hoc eft, in mentis princi- 
palitate conftituit. 

Quatuor literae in lamina Tcriptae, quatuor funt cornua cruris, totum 
mundum complecT:entis. Cruci enim Chrifti in omni creatura apex 240 
conceditur, qua omnium fidelium frontes Tignantur. 

Quod lamina Temper in fronte pontificis efte videbatur, oftendit, 
quia dignitatem, quam praetendit in habitu, exercere Temper debet in 
opere, ut Domini placitum Temper habere, et fubditorum vota Domino 
idoneus fit Temper offerre. Feminalia, quibus pudenda loca corporis 
tegebantur, continentiam a concubitu defignant, quae magnopere omni- 
bus gradibus obfervanda praecipitur. Unde dicitur, ad velandam tur- 
pitudinem. Turpe eft enim, Tacerdotem nota laTcivae aetatis infamari, 
quern convenit velut in arce caftimoniae, ab omnibus TuTpici et vene- 
rari. 

Quod vero feminalia ipfi Tibi imponant, castera MoiTes : defignat, 
unumquemque fe a carnali concupifcentia refrenare debere. Deinde 
virtutibus Tibi fubditos, quafi Moifem miniftrum templi veftibus, ex- 
ornare. 

Of the Vestments of Christian Priesthood. 

i. The Sandals. 

Sandaliae dicuntur foleae. Eft autem genus calceamenti, quo in- 
duuntur miniftri Ecclefiae, Tubterius quidem Tolea muniens pedes a 
terra, Tuperius vero, nil operimenti habens, patet : quo juffi Tunt Apo- 
ftoli a Domino indui. Significat autem, miniftrum verbi Dei non 
debere terrenis incumbere, Ted potius caeleftibus inhiare, et praedica- 
tionem Tuam nulli occultare. 



2. The Superhumeral. 

Poll Tandalias in Ecclefiae veftimentis Tequitur Superhumerale, 241 
quod Tit ex lino puriflimo. Per linum quod ex terra Tumitur, et per 
multos labores ad candorem ducitur, defignatur corpus humanum, 
quod ex terra conftat. Sicut ergo linum per multos labores ad can- 



240 Apex. The higheft point of anything, 
and fo " the place of higheft honour." 



241 Superhumerale. He means the " amice " 
[am'iBus) as he had faid above, p. Ill, juper- 
humerale quod amiElum vocamus. 



n6 



Alcuinus on Priejily Fejiments. 



dorem perducitur, ita corpus humanum multis calamitatibus attritum, 
candidum et purum efle debet ab omni forde peccatorum. 

3. The Alb. 

Poftea fequitur poderis, quae vulgo Alba dicitur. Significat autem 
perfeverantiam in bona actione. Hinc Jofeph inter fratres fuos, ta- 
larem tunicam habuiffe defcribitur. Tunica ufque ad talum, eft opus 
bonum ufque ad confummationem. In talo enim finis eft corporis. 
Ille ergo bene inchoat, qui rectitudinem boni operis ufque ad finem 
debitae perducit actionis. Qui enim perfeverarit ufque in finem, hie 
falvus erit. 

4. The Girdle. 

Deinde fequitur Zona, quae cingulum dicitur, qua reftringitur 
poderis, ne laxe per t pedes diffluat. Per quam defignatur difcretio 
omnium virtutum : virtutes enim fine difcretione, non virtutes, fed 
vitia funt : nam virtutes in quodam meditullio funt conftitutae. 

5. The Stole. 

Sequitur orarium. Orarium, id eft, ftola, dicitur eo quod ora- 
toribus, id eft, praedicatoribus concedatur. Admonet ilium, qui illo 
induitur, ut memor fit, fub jugo Chrifti, quod leve et fuave eft, efle 
fe conftitutum. 

6. The Dalmatic. 

Dalmatica quae fequitur, ob hoc dicitur, eo quod in Dalmatia fit 
reperta. Ufus autem Dalmaticarum a B. Silveftro Papa inftitutus 
eft : nam antea colobiis utebantur. Colobium vero eft veftis line 
manicis. Significat autem in eo quod eft fine manicis, unumquemque 
fidelem exercitatum efle debere ad bona opera exercenda. Cum ergo 
nuditas brachiorum culparetur, ut diximus, a B. Silveftro Dalma- 
ticarum repertus eft ufus. Eft autem veftimentum in modum crucis, 
monens, indutorem^fuum crucifixum efle debere mundo, juxta Apo- 
ftolum, Mihi mundus crucifixus eft, et ego mundo. Habet etiam in 
finiftra parte fui fimbrias. Per finiftram partem praefens vita figu- 



Alcuinus on Prieftly Veflments. 



ratur, quae diverfis curis abundat : quae curae fignificantur per fim- 
brias finiftrae partis. Per dexteram quae fimbriis caret, futura vita 
exprimitur, in qua nullae curae folicitant animas fan&orum. Incon- 
futilis etiam eft, quia in Ecclefia vel in corde uniufcujufque 
fidelis, nulla debet efte fciflura, fed indifcilTa fidei integritas. Siniftrum 
latus habet fimbrias, quia actualis vita folicita eft, et turbatur erga 
plurima. At dexterum latus non habet, quia contemplativa vita nihil 
in fe habet finiftrum. Largitas 242 brachiorum, largitatem et hilaritatem 
datoris fignificat. Diaconus qui non eft indutus Dalmatica, Cafula 
circumcin&us legit, ut expedite poffit miniftrare, vel quia ipfius eft ire 
ad comitatum propter inftantes neceflitates. 

7. The Maniple. 

Mappula quae finiftra parte geftatur, qua pituitam oculorum et 
narium detergimus, praefentem vitam defignat, in qua fuperfluos hu- 
mores patimur. 

8. The Chasuble. 

Cafula quae fuper omnia indumenta ponitur, fignificat charitatem, 
quae alias virtutes excellit. De qua Apoftolus, commemoratis qui- 
bufdam virtutibus, ait : Major autem horum eji charitas. 

9. The Pallium. 

Pallium Archiepifcoporum fuper omnia indumenta eft, ut lamina 
in fronte pontificis. Pallium nihil eft aliud, nifi difcretio inter Archi- 
epifcopum et ejus fuffraganeos. Pallium fignificat torquem, quem 
folebant legitime certantes accipere. Hoc etiam erat lamina ilia, ut 
dixi, quam fummus pontifex circa tempora ferebat, in qua fcriptum 
erat nomen Dei Tetragrammaton, id eft, quatuor literarum, ni!T, Jod, 
He, Vau, et Heth. Eft autem interpretatio, Jod, principium, He ifte, 
Vau vita, et Heth paffio, id eft, ifte eft principium pallionis vitae. Paffi 
igitur funt multi ante Chriftum, fed nemo eorum per fuam pafiionem 
hominibus vitam attulit : Chriftus vero, cujus fanguis in cruce fufus 



242 All that follows from here to the end I writers, quoted in this volume, efpecially (fee 
of the chapter is a kind of cento from earlier notes 243, 244) from Amalarius. 



u8 



Alcuinus on Prieftly Veftments. 



eft pro totius mundi redemptione, humano generi attulit vitam. Se- 
cundum alium doctorem, Jod principium, He ifte, Vau et Heth vita 
interpretatur. Quod ita poteft conjungi, Ifte eft principium et vita 
Chriftus. Vocabatur autem hoc nomen fanctum Domini, quod in- 
terpretatur ineffabile, non quod non fari, fed quod diffiniri, ut eft, 
minime poffit. 

Stephanus natione Romanus ex patre Jobio, ut legitur in geftis 
Pontificalibus, conftituit facerdotibus Levitifque veftes facras in ufu 
quotidiano non uti nifi in Ecclefia. Hinc Hieronymus in libro 14. fuper 
Ezechielem, Porro religio alterum habitum habet in minijierio^ alterum in 
ufu vitaque communi. Sudario folemus tergere pituitam oculorum et 
narium, atque fuperfluam falivam decurrentem per labia : fignificat ftu- 
dium mundanae [Leg. mundandae] cogitationis. In manu finiftra por- 
tatur, ut oftendatur in temporali vita taedium nos pati fuperflui humoris. 
Varietas c43 Sandaliorum, varietatem fignificat minifteriorum. Epifcopi 
et facerdotis pene unum officium eft. At quia nomine et honore, dif- 
cernuntur etiam et varietate fandaliorum, ut vifibus noftris error au- 
feratur. Epifcopus habet ligaturam in fuis fandaliis, quam non habet 
Prefbyter. Epifcopi eft hue illucque difcurrere per parochiam : ne 
forte cadant fandalia de pedibus, ligata funt. Prefbyter qui domi 
hoftias immolat, fublimius 244 incedit. Diaconus quia diffimilis eft epi- 
fcopo in fuo officio, non eft necefle ut habeat diffimilia fandalia : et 
ipfe ligaturam habet, quia fuum eft ire ad comitatum. Subdiaconus 
qui in adjutorio Diaconi eft, et pene in eodem officio, necefle eft ut 
habeat diffimilia fandalia, ne forte Diaconus aeftimetur. Sandalia 
fignificant, quia praedicator neque caeleftia debet abfeondere, neque 
terrenis inhiare. 



243 What is here faid of the fandals is iden- 
tical, almoft to a word, with a paflage of 
Amalarius already quoted (p. 104). See note 
in loc. 

244 Sublimius. This is fcarcely intelligible. 
In the parallel paffage of Amalarius (p. 104) 
we find fecurius, " more careleffly," " with 



lefs of precaution " (i.e. without this ligatura). 
And this probably is the true reading here. 
A fimilar comparifon fupplies the correction, 
mundanda for mundana, given above. Pro- 
bably alfo in line 16 above, dijeernuntur mould 
be read twice, as in the parallel paflage. 



ii 9 



XXXV. 

B. IVO CARNOTENSIS. 245 

DE ECCLESIASTICIS SACRAMENTIS ET OFFICIIS 
SERMONES. 

Sermo in Synodo de Significationibus Indumentorum 
Sacerdotalium. 

Quia fan&itas minifterii fanctitatem expetit miniftrorum, quales ad 
facerdotium promoveri debeant perfonae, in fuperiori fermone breviter 
ex Apoftolica inftitutione commemoravimus, fed in quo habitu ordinari 
vel ad altare accedere debeant, ill! fermoni non inferuimus. De in- 
dumentis ergo facerdotalibus, vel de pontificalibus, diligenter confider- 
andum eft, quid in moribus facerdotum fignificet ilia varietas veftium, 
quid fulgor auri, quid nitor gemmarum : 246 cum nihil ibi debeat efTe 
ratione carens, fed forma fanctitatis et omnium imago virtutum. Sicut 
enim bona domus in ipfo veftibulo agnofcitur, fie Chrifti facerdos 
cultu facrarum veftium oftendit exterius, qualis apud fe elTe debeat 
interius. Ifte autem facrarum veftium ritus, per Moifem fumpfit 
exordium : quamvis Chriftiana religio, plus intenta rebus quam figuris, 
facerdotes fuos non omnibus illis veteribus induit ornamentis. 

§ 2. The Levitical Vestments and Insignia. 

Infpiciamus ergo prius veterum ornamenta pontificum, vel quo 
ordine illis utebantur, vel cum ordinarentur, vel cum thymiama obla- 
turi fan£ta fanctorum ingrederentur. Deinde noftra cum illorum in- 
dumentis conferentes, quid fimile, quid diftimile inter fe habeant, et 
quomodo etiam in rebus fignificatis conveniant, attendamus. Duo 



245 St. Ivo (or Yvo) was born at Beauvais, 
and was a pupil of Lanfranc, then Prior of 
Bee. We firft hear of him as Abbot of S. 
Quintin, in his native town, and afterwards 
as Bifhop of Chartres {Carnota). He died 
a.d. 1115. See Cave, H. L. vol. ii. p. 160. 
The text is that of Hittorpius. But the di- 



vifion of the text into fecYions is that of the 
prefent editor. 

246 Note that at this period (clofe of eleventh 
century) gold and jewels are fpoken of as 
decorations of Chriflian veftments, for it is of 
thefe laft, evidently, not of Jewifli veftments, 
that St. Ivo here fpeaks. 



120 



Ivo Carnotenfis on Priejily Ve/iments. 



enim Cherubin propitiatorium adfpiciunt, quia facramenta utriufque 
teftamenti ad divinae propitiationis fidem intendunt ; quas in facerdotio 
veteri fub multiplici eft facrificiorum velamine adumbrata, in novo 
autem teftamento per unum verum perfectumque eft facrificium com- 
plete. In ornamentis itaque utrorumque facerdotum et fublimitas 
facerdotii commendatur, et facerdotum cafta dignitas fignificatur, qua- 
tenus 247 per exteriorem habitum difcant, quales intra fe debeant efte, qui 
vices illius veri fummique Pontificis gerunt, in quo fuit omnis ple- 
nitudo virtutum, quam profitentur exteriora ornamenta membrorum. 

Sed jam ad id, quod propofuimus, veniamus : et primum, qualiter 
Moifes Aaron et filios ejus, Domino jubente, ornaverit, et poftea in! 
duerit, videamus. Sic enim legitur in Levitico (Lev. viii.): Et fecit 
Moifes^ Jicut pr&cepit et Domintis : et convocavlt fynagogam ad januam 
tabernaculi teftimonii, et applicuit Moifes Aaron fratrem fuum et filios 
ejus, et lavit eos aqua^ et veftiv'it eum tunica, et prcecinxit eum 'zona, et 
veffivit eum tunica interiore^ et impofuit ei fuperhumerale^ et cinxit eum 
fecundum facluram bumeralis, et impofuit fuper eum logion, et fuper logion 
manifeftationem et veritatem, et impofuit fuper caput ejus mitram } et pofuit 
fuper mitram ante faciem ejus laminam auream, in qua fcriptum erat 
nomen Domini. 

Notandus eft ordo verborum. Licet enim de conftituendo pon- 
tifice praecepifTet Dominus, et elegiiTet, tamen vocatur Synagoga. 
Idcirco enim requiritur prasfentia populi in eligendo facerdote, ut fciant 
omnes, quia qui doclior eft ex omni populo, qui omni virtute prasftan- 
tior, hie eligi debet ad facerdotium, et hoc cum confenfu Ecclefiae, 
ne qua poftea retractatio, ne quis fcrupulus remaneat, fed omnium 
teftimonio commendetur, fecundum Apoftolum (i Tit. iii.) : Oportet 
epifcopum bonum habere tejiimonium ab his qui f oris funt. Ita plebis tefti- 
monio approbatos primo lavat, poftea induit. Moifes quippe in hoc 
facto typum legis gerit, qui ordinandos facerdotes prius lavat, antequam 
induat. Nifi enim quis prius fuerit per legis obfervationem probatus, 
non eft ad facerdotium promovendus. 

§ 3. First, the Long Tunic of Linen. 

Ita vero probatus, induitur tunica, quas apud eos byffina eft, apud 
nos linea. Bvftus enim eft genus lini candidimmi, et ad fummum 

247 S^uatenui in mediaeval writers is nearly equivalent to our own " to the end that." 



Ivo Carnotenfls on Prieftly Veftments. 



121 



candorem multa vexatione 248 et ablutione perdu£tum. Significat autem 
perfe&am carnis munditiam, fecundum illud quod in Apocalypfi le- 
gitur (Apoc. xix.) : Byffiis funt juftificationes fanfforum. Hanc mun- 
ditiam caro facerdotis ex fe non habet, ficut nec linum ex fe eft can- 
didum, fed ficut dictum eft, multis caftigationibus et ablutionibus red- 
ditur candidum, ut aptum fiat indumentis pontificum. Forma eft fa- 
cerdotalis munditiae, ut fecundum Apoftolum (i Cor. ix.), facerdotes 
carnem fuam caftigent, et in fervitutem redigant : et praeeunte gratia, 
habeant per induftriam, quod non potuerunt habere per naturam. Haec 
veftis Graece cro^?^, id eft, talaris, appellatur, quia a collo ufque ad 
talos extenditur : et ita eft arcla, 249 et membris corporis contemperata, 
ut fua forma teftificetur, facerdotem nihil habere diflblutum, nihil re- 
miflum, fed ad omne opus bonum efTe expeditum. 



§ 4. Second and Third, the Girdle and the Linen Drawers. 

Haec eadem veftis circa renes zona fortius adftringitur, ut caftitas 
facerdotis nullo incentivorum aeftu diflblvatur. Quod bene fignificatur 
in quatuor coloribus, quibus zona ilia variata erat, byfTo, purpura, 
hyacintho, et cocco : quibus coloribus quatuor elementa fignificantur : 250 
quorum complexione natura conftat humana, quorum diftemperantia 
fluxus carnis generat, nifi medicinali cohibeatur continentia. Talium 
enim conjectores 251 naturarum, per byffum, quia de terra oritur, terram ; 
per purpuram, quia fanguine cochlearum marinarum tingitur, aquam ; 
per hyacinthum, quia colorem fereni aeris imitatur, aerem ; per coccum, 
qui colore flammeo rutilat, fignificari ignem voluerunt, Quorum, ut 
dictum eft, exuberantia in renibus maxime fuperfluos humores, pravi 
humores illicitos motus, generant ; qui nifi freno parfimoniae repri- 
mantur, caftitatis dignitas in eis facili impulfu periclitatur. Ubi autem 
major eft pugna, major eft adhibenda cuftodia. Inde eft, quod inter 
indumenta pontificalia 252 adhuc circa renes applicantur linea feminalia, 



2,48 Multa vexatione, &c. Compare note 
106, p. 60. 

249 Ita eft arBa> &c. It is of the Levitical 
veflment that he is here fpeaking, and here 
(as throughout) he follows clofely in the fteps 
of S, Jerome. See the paffage quoted in p. 
1 2, and compare note 6, p. 2. 

250 Quatuor elementa. This fymbolifm is 
fpoken of by St. Jerome as having been learnt ' " furthermore." 



by himfelf ab Hebrais. Vid. jup. p. 19, in 
Jin. 

2aI Conjeftores, i.e. Interpreters. 
252 Pontificalia. This muft refer to the Le- 
vitical pontifex (note 45, p. 26), or high-prieft, 
for he fays a few lines below, (( fetninalibus non 
utuntur novi facer dotii fontifices :" and this being 
fo, adhuc muft be underftood as meaning 



122 



Ivo Carnotenfis on Prieftly Vejiments. 



non tarn ad velandam carnis turpitudinem, quae jam folitis operta 
eft veftimentis, quam propter fignum caftitatis confervandae. Unde 
et Apoftolus dicit (i Cor. xii.) : Honefta nojira nullius egent : 
Qua autem inhonefta funt^ his abundant! or em honorem circundamus. 
Feminalibus non utuntur novi facerdotii pontifices, quibus eft in- 
junct.a fervandae caftitatis quotidiana necemtas, ficut eft quotidie 
offerendi conceffa poteftas : cum pontifices umbrae fervientes, expleta 
vice fua, feminalia fua folverent, tempore vicis fuae tamen ea induerent. 
Reliqua duo, poderis et zona, veteribus et novis facerdotibus fiunt 
indumenta communia : quamvis zona noftrorum facerdotum non fit 
quatuor intexta coloribus, aut propter penuriam materiarum, aut 
propter abfentiam artificum : undecunque tamen fit, et haec et ilia 
unum gerunt temperantiae typum. 

§ 5. Fourth, the Tunic of Blue. 

Sequitur quartum indumentum, tunica interior vel hyacinthina, qua 
et in veteri et in novo teftamento foli utuntur pontifices. Duabus enim 
tunicis merito induitur pontifex, quia debet de thefauro fuo proferre 
nova et Vetera, ue. legem intelligere fecundum literam, quemadmodum 
ante adventum Chrifti obfervabatur, et fecundum fpiritum, quemad- 
modum poft adventum Chrifti intelligitur. Unde et fecunda tunica, 
interior appellator, vel hyacinthina, cujus color caeli ferenitatem imita- 
tur : ut per hoc intelligatur, quia pontifex plus debet de caeleftibus 
cogitare, quam de terrenis. Rectus quippe ordo eft, ut primum ftudea- 
mus munditiae carnis, per quam veniamus ad munditiam cordis, quae nos 
provehat ad intellectum divinitatis, juxta illud (Matt, v.) : Beati mundo 
corde^ quoniam ipji Deum videbunt. 

§ 6. Fifth, the Superhumeral, or Ephod. 253 

Ouinta veftis eft fuperhumerale quae Hebraice vocatur ephot. Haec 
veftis, facerdotalis fimul et pontificalis apud nos eft : apud Hebraeos 



2 ' 3 By the " fuperhumeral " common to 
priefts and bifhops he means the "amice." 
Compare Hugo de S. Victor (quoted later in 
this volume), amiBus Juper humeros^ quod nos 
fuperhumerale dicere pojjumus. The amice (a 
fquare piece of linen, fee note 178, p. 96) 
has this in common with the Levitical ephod 
[fuperhumerale of the Vulgate, \xup.U apud 
lxx) that a portion of it lay upon the ihoul- 



defs. But in all other refpects the amice and 
the ephod are as utterly unlike as two gar- 
ments well could be ; the latter being a clofe- 
fitting coat, fhaped as may be feen in the 
picture of the JewHh high-prieft among the 
illuftrations of this volume. [Even Dr. Bock 
admits the entire abfence of any refemblance 
between the two. Vol. ii. p. 20.] 



Ivo Carnotenfis on Prieftly Veftments. 



123 



vero, tantum pontificalis, et apud eos eifdem eft variata coloribus, 
quibus et zona pontificalis, de qua dicitur in ordinatione pontificis : 
Et circuncinxit eum (de Moife loquens) fecundum faSiuram humeralis. 
Humeri quippe fortes funt ad agenda opera, et portanda onera, quae ex 
circunducT:ione humeralis, fuis ligaturis conftringuntur, quia pontificem 
et innocentia et operibus juftitiae oportet elTe conftriclum, ut in eo 
nihil inveniatur dilTolutum, nihil remiffum. Quod vero fignificant 
varii colores in zona, idem fignificant in fuperhumerali : quia quicquid 
de terrenis operamur, five in largitione, five in reftri£t.ione temporalium, 
totum fumimus ex contemperantia quatuor elementorum. Unde eft 
quod quaternarius decies ductus, furgat in quadragenarium, quia ele- 
mentorum quatuor abundantia legitime difpenfata, quod fignificat de- 
narius, ad verum perducit jubileum, qui exhibitione acquiritur bono- 
rum operum. Quadragenarius enim numerus partibus fuis denomi- 
nates quinquagenarium facit. Quo numero in lege fupradictus jubileus 
(Lev. xxv.), i.e. remiffionis annus exprimitur, veram praefigurans li- 
bertatem, quam qui adeptus fuerit, nullam timebit ulterius fervitu- 
tem. Huic bonorum operum fignificationi concinit, quod in hu- 
merali duobus preciofis lapidibus infculpta erant nomina duodecim 
patriarcharum, fex in uno, et fex in altero : quorum alter fuperpofitus 
erat dextro humero, alter finiftro. Nihil horum vacat a myfterio. 
Senarius enim, propter fui perfe£tionem, opera juftitiae fignificat : 
Nomina patriarcharum memoriam fan&orum, quam femper in exem- 
plum bonorum operum habere debemus a dextris et a finiftris, id 
eft, in profperis et in adverfis, fignificant. Et ideo ilia nomina in 
lapidibus fcribuntur : quia quod in lapide fculpitur, vix aut nunquam 
inde aboletur. Nec illud vacat a myfterio, quod pontifex cingitur 
fecundum facturam fuperhumeralis, quia fecundum opera fua unicuique 
retribuetur. Quod autem noftrorum pontificum fuperhumerale non eft 
tot coloribus intextum, nec eft tarn preciofis gemmis redimitum, nihil 
refert, cum Chriftiana religio veritati ferviens, compendiofis figuris 
idem intelligi faciat, quod vetus obfervantia fumptuofis. 

§ 7. Sixth, the Rational or " Breastplate." 
Poftquam pontificis 254 verenda velata funt fuis indumentis, poftquam 



254 Pontifch, i.e. the Levitical high-prieft, 
but not without a reference to thofe Chriftian 
pont'tfices or bifhops (note 45) to whom the 



right of wearing a " Rational" (fee note 256) 
was conceded. 



124 



Ivo Carnotenfis on Priejlly Veftments. 



caeleftia jam coepit meditari, poftquam juftitiae operibus ornatus eft, 
poftquam utroque cingulo, ut in omnibus fortiter et perfeveranter ftaret, 
confirmatus eft, imponitur Rationale pectori pontificis, quod Graece 
logion dicitur, per quod fapientia, quae in ratione confiftit, indicatur. 
Imponitur Rationali manifeftatio et Veritas. 255 Manifeftatio ideo, quia 
non fufficit pontifici habere fapientiam, nifi etiam poflit manifeftare 
quae novit, et reddere rationem de ea, quae in nobis eft, fide et fpe. 
Veritas vero, quia non debet pontifex de fuo corde prophetare, fed ea 
tantum quae Veritas habet, manifeftare. Sunt autem adinvicem con- 
catenata Rationale et Humerale : quia cohaerere fibi invicem debent 
ratio et opera : ut quod mentis ratione concepimus, opere impleamus. 
Et notandus eft ordo rerum : quia non prius Rationale, quam Hu- 
merale : quia non prius fapientia, quam opera : fed prius opera, deinde 
fapientia. Unde habetur in pfalmo (Pfa. cxviii.) : A mandatis tuis 
intellexi : et de Domino Jefu dicitur (Act. i.), j^W Jefus ccepit 
facere et docere. Deinde non prius manifeftatio, quam Rationale : 
quia nemo docere debet quae non novit. Huic ordini concordat 
propheta cum dicit (Ofe. x.) : Seminate vobis ad juftitiam, et metite 
frudlum vitce, et illuminate vobis lumen fcientia. In hoc pectoris 
ornamento duodecim lapides inferti erant, xn. patriarcharum nomina 
in fe fculpta habentes : quia fanctorum patrum exempla pontifex 
femper debet habere in memoria, et fecundum ea moderari facta fua. 
In duodenario autem numero lapidum, poteft fignificari apoftolica 
doctrina : quia et ipfi lapides, per quatuor ordines funt diftributi, et 
terni et terni in fingulis angulis Rationalis pofiti. Quod Apoftolicse 
doctrinas bene congruit, quae fidem Trinitatis per quatuor evangelia in 
omni parte mundi praedicavit. Hie ornatus folius erat pontificis, ficut 
et nunc 256 eft apud eos, quibus eo uti conceffum eft, propter diftantiam 
majorum et minorum facerdotum. 



255 Manifeftatio et Veritas. This is the 
literal rendering of the l^Xaxris net.) aXrihta. of 
the lxx. St. Jerome (quoted at p. 22) tranf- 
lates them by 44 dotlrina et 'Veritas." Our own 
tranflators have preferved the original Hebrew 
words Urim and Thummim, of which " light 
and perfection " would probably be the neareft 
tranflation. See Smith's Diet, of the Bible in 

VQC. 

256 Sicutet nunc eft ^ &c. By the Rational " con- 
ceded " to certain among Chriftian bilhops 
he means probably the Roman pallium, worn 
by Weftern archbifhops under privilege of the 



Roman See. In this comparifon he follows 
the reputed Alcuin. See note 227, p. ill. 
Amalarius, on the other hand, regards this 
" pallium " as correfponding in lignificance to 
the "golden plate" of the high-prieft. See 
note 195, p. 102. [Dr. Bock thinks that 
the Rational here fpoken of was an actual 
jewel made in imitation of the Jewifh Ra- 
tional. This is not impoflible. See Liturg. 
Gewander, vol. i. p. 388,/^; and compare 
Honorius Auguft. Gemma Animas, lib. i. cap. 
ccxiii. et ibi notata.~\ 



Ivo Carnotenfis on Prieflly Veflments. 



125 



§ 8. Seventh and Eighth, the " Mitra " and the Golden 

Plate. 

Ita ornato pontifice, 257 fuperponitur capiti ejus mitra, quae alio 
nomine cidaris vel tiara vocatur, quae regnum quinque fenfuum, 258 quo 
praeminere pontifex debet, intelligitur. In capite enim ufus habetur 
omnium corporalium fenfuum : quod cum bene regitur, caput viri, id 
eft, Chriftus decenter ornatur. Et quia caput Chrifti Deus eft, 
Lamina aurea fuperponitur, cui infculptum eft nomen Dei, quod 
Hebraei vocant ineffabile (1 Cor. ii.) : ut per hoc intelligatur, Deum 
ficut omnium conditorem, ita effe re&orem : et ad honorem et gloriam 
ejus effe referendum, quicquid a Domini facerdotibus bene fuerit dif- 
penfatum. Haec indumenta, oclo efle debere conftituit Moifes in 
Exodo : fed in Levitico de eifdem indumentis tractans, de octavo, id 
eft, foeminalibus, tacuit. Unde Hieronymus in epiftola ad Fabiolam, 
fcribit : Ubi refertur quomodo Moifes Aaron fratrem fuum veftimentis 
pontificalibus induerit, de folis feminalibus nihil dicitur, hac, arbitror, 
caufa : quia ad genitalia noftra et verenda lex non mifit manum, quia 
ipfi fecretiora noftra confeflione digna tegere debemus et velare, et con- 
fcientiam puritatis Deo judici fervare. De caeteris vero virtutibus, 
fortitudine, juftitia, humilitate, manfuetudine, liberalitate, poflunt et alii 
judicare : pudicitiam fola novit confcientia, et humani oculi certi hujus 
rei elTe judices non poftunt, abfque his, qui paflim in morem brutorum 
animalium in libidinem feruntur. Unde Apoftolus (1 Cor. vii.) : De 
virginibus autem prceceptum Domini non habeo. Et in Evangelio cum 
Dominus de eunuchis voluntariis et non voluntariis ageret, addidit in 
fine (Matt, xix.) : Qui poteji capere^ capiat. Tanquam diceretur : Fe- 
minalibus ego vos non veftio, nec impono alicui neceflitatem. Qui 
vult facerdos effe, ipfe fe veftiat, ipfe fe caftitate muniat. Igitur 
ipfi alTumamus feminalia, ipfi noftra verecunda operiamus, non quae- 
ramus alienos oculos : ita tegantur genitalia, ut cum intramus fancta 
fanctorum, nulla appareat turpitudo, ne moriamur. 



257 Pontifice. Here again the Levitical fpeaking of Chriftian priefts and biihops, " nulli 

high-prieft, as is clear from what he fays of autem lamina aureaP 

the " lamina aurea " put upon his head, com- 258 Regnum quinque fenfuum. Compare Ve- 

pared with what he fays below (§ 9) when nerable Bede, quoted above, p. 80 (§ 6). 



126 



Ivo Carnotenfis on Priejily Veftments. 



§ 9. Distinctions in the Use of these Vestments. 

Notandum vero eft, quod minoribus facerdotibus neque duplex 
tunica datur, neque humerale, neque rationale, neque lamina aurea, 
fed tantum poderis, et mitra, et zona, qua ftringatur tunica byffina. 
Funguntur tamen facerdotio, fed non ilia fublimitate, qua funguntur, 
qui omnibus oc~to indumentis decorantur. Novi quoque teftamenti 
facerdotes non omnibus illis utuntur indumentis, quia nec duabus utun- 
tur tunicis, nec rationali, praeter folos pontifices : nulli autem lamina 
aurea, quia ficut dicit B. Hieronymus in fupramemorata epiftola, quod 
ollm in lamina monjlrabatur, nunc in figno cruris ojienditur. Auro enim 
legis^fanguis evangelii preciofior eft, \_Supra, p. 24, note 42.] 

§ 10. Vestments of Christian Priesthood. 

Utuntur autem tunica linea, quae poderis dicitur, vel talaris, quae 
omnium figurat caftigationem membrorum, et zona quae tunicam 
ftringit, quae diffolutam et remiflam prohibet effe caftitatem. Utuntur 
et fuperhumerali, 259 per quod exiguntur opera juftitiae a facerdote, quia 
non fufficit temperantia, et a malo abftinentia, quae fuperioribus duobus 
indumentis figurabatur, nifi opera juftitiae et mifericordiae fubfequantur. 
Unde et in Pfalmo dicitur (Pf. xxxiii. ; I Pet. iii.) : Define a malo, et 
fac bonum. Unde ipfum humerale poderi adftringitur. Utuntur et 
ftola, quae alio nomine orarium vocatur ; qua vetus facerdotium non 
utebatur. Hoc tanquam jugum bobus arantibus vel triturantibus collo 
juxta humeros fuperponitur, ut illud evangelicum ab eis impleatur 
(Matt, xi.) : Tollite jugum meum fuper vos, et difcite a me, quia mitis 
fum et bumilis corde : Jugum enim meum fuave eji^ et onus meum leve. 
Haec a collo per anteriora defcendens, dextrum latus ornat et finiftrum, 
ut doceat facerdotem, per arma juftitiae a dextris et a finiftris, id eft, in 
profperis et adverfis, debere effe munitum : quod ad fortitudinem per- 
tinet, fine qua caeterae virtutes facile expugnantur, et minime co- 
ronantur. 260 Unde dicit Apoftolus (Heb. x.) : Patientia vobis necef- 



259 Utuntur et Juperhumerali. See above, 
note 253. 

j60 Minime corcnantur, i.e. win not the men- 



tor's crown (compare note 54., p. 32), which 
the Lord beftoweth on them that are faithful 
unto the end. 



Ivo Carnotenjis on Priejily Vejiments. 



127 



far'ta eji^ ut reportetis repromijfiones : et in evangelio Dominus (Matt, 
x. ; xxiv.) : §{ui perfeveraverit ufque in finem^ hie fahus erit. Jnde 
eft quod ftola cum zona poderis quibufdam nexibus colligatur : quia 
virtutes virtutibus adjuvantur, ne aliquo tentationis impulfu moveantur. 
His omnibus indumentis fuperponitur cafula, 261 quae alio nomine 
planeta vocatur : quae quia communis eft veftis, charitatem fignificat 
(1 Cor. xii.), quae univeriis virtutibus fuperponitur : quia caeterae 
virtutes nihil fine ea utile operantur. Unde dicit Apoftolus (1 Cor. 
xii.) : Et adhuc excellentiorem viam docebo vos. Aemulamini chari- 
tatem. Et quam inutiles abfque ea fint caeterae virtutes, fubfequenter 
approbatur, cum praecipuas virtutes, fcientiam fcilicet linguarum, dif- 
tributionem rerum propriarum, ipfum quoque martyrium, fine ea nihil 
efle confirmat. Et ideo prudentiae ponitur loco, quia plenitudo legis 
eft dilectio. Et quia mentibus bene compofitis, et divino cultui man- 
cipatis, frequenter fubrepit acedia,- 62 oportet ut ad earn frequenter 
detergendam diligens adhibeatur vigilantia, qua ab oculis cordis emer- 
gens talis faepe mundetur pituita. Unde in finiftra manu ponitur quae- 
dam mappula, quae faepe fluentem oculorum pituitam tergat, et ocu- 
lorum lippitudinem removeat. Haec quippe ornamenta, ut dictum eft, 
non funt ipfae virtutes, fed virtutum infignia, quibus tanquam fcripturis 
admonentur utentes, quid debeant appetere, quid vitare, et ad quern 
finem fua facta dirigere. Adjiciendum eft fupradictis, quia Levitae fuo 
modo utuntur fupramemoratis indumentis : idem fignificantibus, quod 
fignificant in prefbyteris. Utuntur Levitae Dalmatica, quae propter 
fui latitudinem curam proximorum fignificat, quod fignificabat in 
prefbyteris cafula : quia utrorunque iftorum miniftrorum, ad implendam 
dile&ionem, eadem debet efle cuftodia. 



§ 11. Special Vestments Worn by Bishops and Cardinals. 

Utuntur epifcopi et cardinales prefbyteri fandaliis, quae calceamenta 
funt praedicatorum. Habent autem ad terram foleam integram, ne 
pes tangat terram : fupra vero conftat ex corio, quibufdam locis per- 
tufo : 263 quia evangelium non debet terrenis commodis inniti, nec omnia 
evangelica facramenta omnibus revelari, nec omnibus abfeondi. Unde 



261 Cafula . . . charitatem Jignificat. 
Compare Rabanus Maurus (Cap. 21) quoted 
above at p. 91. 



262 Acedia. An imported Greek word, 
annb'ta, for the older «*j$£/as, " careleflhefs." 

263 See Bock Liturg. Gewander, vol. ii. p. 12. 



128 



Ivo Carnotenfis on Priejlly Veftments. 



et Dominus difcipulis ita dicebat (Matt, xiii.) : Vobis datum eft nbjfe 
myjierium regni Del : ctzteris autem in parabolis, ut videntes non videant^ 
et audlentes non intelligant. Hanc fandaliorum fignificationem pro- 
pheta intelligebat, quando dicebat (Efa. lii. ; Rom. x.) : ^uam fpeciofi 
pedes annunciantium pacem^ evangellzantium bona. 

Antequam induantur fandaliis, veftiuntur caligis byffinis vel lineis, 
ufque ad genua protenfis, et ibi bene conftrictis : per quas fignificatur, 
quia debent rectos greffus facere pedibus fuis : et genua debilia, id 
eft, negligentiis refoluta, roborare, et fic ad praedicandum evangelium 
feftinare. 

§ 12. Unction of Hands and of Head in Ordination. 

Unguntur prseterea manus 264 prefbyteris et epifcopis, ut cognofcant 
fe in virtute fancti fpiritus hoc facramento gratiam confecrandi accipere, 
et opera mifericordiae erga omnes pro viribus exercere debere. Epi- 
fcopo vero fpecialiter caput ungitur, ut intelligat fe efTe illius vicarium, 
de quo dicitur in Pfalmo (Pf. xliv.) : Unxit te Deus^ Deus tuus^ oleo 
Icetititf prce confortibus tuts. Accipiunt hac unctione claves regni 
caelorum, ut quaecunque ligaverint fuper terram, fint ligata et in cash's 
(Matt, xviii.) : et quaecunque folverint fuper terram, fint foluta et in 
caelo : et quorum peccata detinuerint, fint detenta, et quorum peccata 
dimiferint, fint dimiffa (Joan, xx.) 



§ 13. Practical Exhortation. 

His ita de ornatu facerdotali et pontificali breviter praelibatis, admo- 
nendi eftis, ut ficut facramenta profunda audiftis, fic ea ftudeatis et 
corde intelligere, et opere implere. Non enim auditores legis jufti 
funt apud Deum, fed factores. Poteft enim unufquifque veftrum intra 
fe regale habere facerdotium et facerdotales ornatus, fi quern abluerit 
et mundum fecerit legis obfervatio, et fi gratia baptifmi et unc"tio chrif- 
matis illibata permanferit, et fi indutus duplicibus indumentis, literae 
fcilicet et fpiritus, fuerit ; et fi in his fortiter accingatur, ut fit caftus 



564 Unguntur manus. This ceremony is J tifical of Bifliop Landulfus, given in this 
reprefented in the illuftrations from the Pon- volume. 



Ivo Carnotenfis on Priejily Vejiments. 



129 



mente et corpore ; fi etiam fuperhumerali operum juftificetur, fi ftola 
fortitudinis a dextris et a finiftris muniatur, fi plenitudine fcientiae, 
quam planeta fignificat, cumuletur : poteft, inquam, ita ornatus intra 
Dei templum, quod ipfe eft, verum habere facerdotium. Qui autem 
nec facris veftibus induti, nec honeftis moribus ornati, ad altare Dei 
accedere praefumpferint, ficut filii Aaron, Nadab et Abihu, igne alieno, 
quern ofFerebant ante Dominum, confumpti funt (Lev. x.) ; ita ifti non 
divina ordinatione, fed fua praefumptione facerdotium fibi ufurpantes, 
cum his, qui ad regales nuptias fine vefte nuptiali intraverunt (Matt, 
xxii.), aeternis ignibus funt cruciandi. Unde dicitur in Levitico (Lev. 
xv i.) : Et dixit Domlnus ad Moifem : Loquere ad Aaron fratrem 
tuum, ne intret omnl hora in fanffa interiora, ut non moriatur. Unde 
oftenditur, quod fi inordinate intraret fancta fanctorum, non preparatus, 
non indutus facerdotalibus indumentis, non propitiato fibi prius Deo, 
morietur : et merito, tanquam qui non fecerit ea, quae oportet fieri, 
antequam accedatur ad altare Dei. Ad omnes enim nos pertinet, nos 
omnes inftruit lex Dei, ut fciamus quod debeamus accedere ad altare 
Dei, et ofFerre, fcilicet ut deponamus veftimenta fordida, id eft, carnis 
immunditiam, pravitatem morum, inquinamenta libidinum. Unde et 
in eodem Levitico, cum enumeralTet Dominus veftes, quibus induen- 
dus erat Aaron et filii ejus, adjunxit (Exod. xxviii.) : Vefties his omnibus 
fratrem tuum, et filios ejus cum eo, et cunclorum confecrabis manus^ 
fanclificabifque illos, ut facerdotio fungantur mihi. Sequitur : Et utentur 
eis Aaron et filii ejus^ quando ingredientur tejiimonii tabernaculum, 
quando appropinquabunt ad altare^ ut miniflrent in fancluario, ne in- 
iquitatis rei moriantur. Ex his omnibus colligitur, quanta fit dignitas 
facerdotalis minifterii, et quanta efle debeat fan£titas miniftrorum : 265 



265 It will be feen by the paffage above 
quoted, that St. Ivo, writing at the clofe of 
the eleventh century, enumerates the follow- 
ing as the veftmentsof Chriftian miniftry: — I. 
Linen Tunic. 2. Girdle. 3. Superhumeral (i.e. 
Amice). 4. Stole. 5. Chafuble (or " Planeta "). 
6. Maniple. He mentions alfo the dalmatic 
as worn by deacons in place of the Chafuble 
proper to priefts. The veftments worn by 
bifhops only, are the fecond tunic (§ 9), 
and (by fome at leaft among them, note 256) 
the Rational, whether the pallium of arch- 
bifhops, or a Jewel worn on the Breaft. Bifhops 
were diftinguifhed alfo by fandals of a peculiar 
fhape, and by buikins (caligce) made of linen. 



It will be obferved that while he mentions 
the " Mitra," or linen cap of the Levitical 
prieft, he is filent as to any fimilar ornament 
among the Chriftian veftments. The truth 
feems to be that in the eleventh century the 
" Mitra " had been already introduced as a 
diftinftive veftment at Rome (Hefele, pp. 230, 
23i),andthrough Rome to particular churches 
in Germany and elfewhere. But it was not 
in St. Ivo's time regarded as one of the ac- 
knowledged veftments of Chriftian miniftry. 
Of the " golden plate " he fays diftinftly that 
it was nowhere worn, " nulli lamina aurea '* 
(§ 9). 



S 



130 



Ivo Carnotenfis on Prleflly Vefiments. 



quam qui habuerit, facerdotii merito non carebit. Qui vero non ha- 
buerit, et facerdotii officium ufurpaverit, merito cum fupra memoratis 
praefumptoribus interibit. Multa de facerdotii dignitate, multa de in- 
dumentorum facerdotalium myftica pulchritudine, vitantes prolixitatem 
fermonis, praeterivimus : hoc intendentes, quia ad aedificationem mo- 
rum, et ad utilitatem audientium ifta fufficiunt. 



XXXVI. 



HUGO A SANCTO VICTORE. 266 

THE SACERDOTAL VESTMENTS OF CHRISTIAN 
MINISTRY. 

Sermo xiv. [Tom. ii. p. 222]. 

[He preaches on the words of Pf. cxxxi. "Let thy priefts [facerdotes) 
be clothed with righteoufnefs." He is addreffing his brethren of the 
clergy only.] 

Oportet, fratres cariflimi, ut nos qui in domo Dei facerdotio fun- 
gimur, dignam facerdotis juftitiam ducamus, et honeftis in officio vef- 
tibus induamur, immo virtutes quae per veftes facerdotales defignantur, 
exerceamus. Quid namque prodeft ornari veftibus, nifi ornemur 
virtutibus ? Certe fi videremus facerdotem fine facerdotalibus vefti- 
mentis miflam celebrare, fine alba, fine ftola, fine infula, multum 
miraremur, et cum horrore nimio monftrum tale deteftaremur. Si 
ergo deteftandus effet qui accederet ad altare fine veftibus, quam de- 
teftandus quam horrendus eft qui accedere prasfumit cum vitiis et fine 
virtutibus ? Quantum diftat inter vas quodlibet et cibum, tantum 
diftat inter fignificans et fignificatum. Veftes fignificant, virtutes fig- 
nificantur. Veftes foris coram populo decorant, virtutes intus coram 
Domino miniftrum commendant. Sicut igitur non audemus accedere 
ad altare fine veftibus, fic non praefumamus accedere fine virtutibus. 

Videamus denique quae funt iftae veftes, et quae per eas fig- 
nificentur virtutes. Sunt ergo veftimenta, interior linea, exterior 
fcilicet alba, amicl:us fuper humeros, quod nos fuperhumerale dicere 
pofTumus, zona, ftola, manipula, infula. Ante omnia debet facerdos 
quotidiana veftimenta deponere, deinde manus abluere, et fic Candida 
veftimenta fumere. Depofitio quotidianorum veftimentorum fignificat 
veteris hominis depofitionem ; ablutio manuum, criminum confeffio- 
nem ; aflumptio novorum veftimentorum virtutum exercitationem. 



266 Born 1096, died 1140, a.d. He was I Paris. The text which I have followed is 
Abbot of the Monaftery of St. Victor, near that of Hittorpius. 



132 



Hugo a Sanclo Viclore on Sacerdotal Veftments. 



Linea interior interius eft, exterior exterius. Ifta eft in occulto, 
ilia in manifefto. Ifta latet, ilia patet. Propterea interior figniflcat 
munditiam cordis, exterior munditiam corporis. 

Superhumerale quod fupra humeros ponitur, ubi onera folent im- 
poni, tolerantiam praefentium fignificat laborum, quae nobis neceffaria 
eft fi veri facerdotes volumus efte. Unde de illis qui earn perdiderunt 
fcriptum eft (Eccl. xi.) : V& his qui perdiderunt fujlinentiam. Et 
Dominus de laude patientiae in evangelio ait : In patientia vejira pojji- 
debitis animas vejiras (Luc. xxi.). Suftineamus ergo, fratres, quicquid 
nobis accident adverfum, ut ficut bona fufcepimus de manu Domini, 
ita et mala fuftineamus. 

Zona, quae lumbos circumdat, et veftimenta conftringit ne dif- 
fluant, virtutem continentiae infinuat, quae fluxam luxuriae noftrae laf- 
civiam refrenat. 

Stola, quae collo imponitur, jugum fuave Domini exprimit, de quo 
Dominus in Evangelio ait (Matt, xi.) : Jugum enim meum fuave eft, et 
onus meum leve. 

Sequitur manipula, quae in brachio finiftro dependet, quae nihil 
aliud denotat iacramenti . nifi quod pro cautela ibi ponitur, ne facerdos 
aliquid in officio fuo incaute et negligenter agat, fed omnia diligenter, 
ficut qui in confpeclu Domini et fanctorum Angelorum confiftit, per- 
ficiat. Signiflcat ergo cautelam, per quam cavenda cavemus, et 
facienda facimus. 

His omnibus minifter Domini indutus, his omnibus adornatus, non- 
dum eft aptus officio facerdotali, nec illud implere praefumit, nifi fep- 
timum, quod infula 267 dicitur, caeteris addatur et fuperimponatur. Iftud 
veftimentum excellentius eft caeteris, eminetque univerfis. Quam 
igitur virtutem per hoc fignificari dicimus nifi charitatem, de qua dicit 
Apoftolus, Adhuc vobis excellentiorem viam demonjiramus. Si Unguis horni- 
num loquar et angelorum, CSV., quae bene novit fraternitas veftra. Qui 
cum alia dona fpiritualia et virtutes demonftraflet, tandem de charitate 
intulit dicens, Si Unguis &c. O beata virtus, Charitas ; et beatus 
folus qui in ipfa ufque in finem perfeverat. Qui ergo cum aliis vir- 
tutibus charitatem habet, facerdos eft. Et qui etiam alias fine ifta 
habet, facerdos non eft. 



267 Infula. This is one oif the few early in- 
ftances of the ufe of this word to defignate 
one of the Chriftian veftments. It here 
means not a covering for the head (which 



would be in accordance with the claflical 
ufage of the word), but a chafuble. See 
below, note 268 in fin. 



Hugo a Sanclo Viclore on Sacerdotal Veftments. 133 



Habeamus igitur, fi veri facerdotes volumus efle, quod efle debemus. 
Habeamus interiorem lineam per munditiam cordis, exteriorem per 
munditiam corporis ; Superhumerale per patientiam : zonam, per con- 
tinentiam ; ftolam, per obedientiam ; manipulum (Jic\ per cautelam ; 
infulam 268 per charitatem fraternam. His etenim omnibus armati fan£te 
et relligiofe perficiemus holocauftum Domini, et dicetur de nobis quod 
fcriptum eft, Vos eflis genus eleclum^ regale facer dotium. Tales fuerunt 
fan£ti quorum hodie follennia celebramus. Tales, fratres chariflimi, 
efle ftudeamus, ut et nos induamur juftitiam, et facti cum ipfis parti- 
cipes meritorum, fieri mereamur focii praemiorum. Quod per merita 
et interceflionem eorum nobis praeftare dignetur, qui vivit et regnat. 



265 In this paffage, written fome thirty 
years after that of St. Ivo lafl: quoted, the 
enumeration of the Chriftian veftments corre- 
fponds nearly with his, with one apparent ex- 
ception. He fpeaks of the two tunics, of the 
amice (which, he fays, may alfo be called 
" fuperhumeral ") of girdle, ftole, maniple, 
but the laft of the veftments, that which is 
" more excellent than the reft," which is 
"added to and fuperimpofed " upon thofe 
firft mentioned, which is typical of charity, 



is with St. Hugo not " cafula," but " infula" 
The whole context of this paffage points 
plainly to the conclufion that infula is here 
only another name for the chafuble. Such an 
interpretation is not in accordance with the 
claftical ufage of the term, but another paf- 
fage of the fame writer is conclufive as to his 
meaning. Cafula, quee alio nomine Planeta W 
Infula dicitur. [Speculum Eccl. lib. i. cap. 6, 
apud Dufrefne.] 



134 



XXXVII. 

HONORIUS AUGUSTODUNENSIS/ 09 
SACRED VESTMENTS AND INSIGNIA. 
Gemma Anim^e, Lib. i. Cap. 89. 

Origin of the Vestments. 

Apostoli et eorum fucceflbres in quotidianis veftibus et ligneis 270 
calicibus miflam celebraverunt •: fed Clemens, tradente Petro Apoftolo, 
ufum facrarum veftium ex Lege fumpfit : et Stephanus Papa in facris 
veftibus miffas celebrari conftituit. 



Lib. 1. Cap. 193. Of the Clerical Tonsure. 

Tonfura clericorum initium fumpfit ab ufu Nazaraeorum. Hi ex 
juflii legis crines fuos radebant, et in facrificium Domino incendebant. 
Nazaraei autem dicuntur fanfti. Unde Apoftoli ad exemplum eorum 
miniftros Ecclefiae docuerunt fe ob fignum tondere, quo recordarentur 
fe Domino in fan&itate fervire debere. Chriftus rex et facerdos fecit 
nos fibi et facerdotes et reges. Pars capitis rafa eft fignum facer- 
dotale : pars crinibus comata fignum regale. Sacerdotes quippe legis 
tiaram, id eft, pileolum ex byflb in modum mediae fphaerae rotundum, 
in capite portabant : reges aureas coronas geftabant. Ergo rafa pars 
capitis tiaram, circulus crinium refert coronam. 271 



269 Very little is known concerning this 
writer, as will appear from the following. 
" Hiftoire de la Vie d'Honore. Le titre de 
cet article enonce prefque tout ce que nous 
favons de certain fur la*perfonne d'Honore." 
Hiji. Lit. de la France, torn. xii. p. 165. 
" Honorius haud diu poft annum 11 52 obiiffe 
videtur, quod facile conjicias de fcriptore qui 
jam inter annos 11 22 et 11 25 fe floruiffe et 



majorem partem librorum fuorum edidifle 
difertis verbis affirmat." Wilman, afud 
Patrol, torn, clxxii. p. 13. Ed. Migne. 

270 This probably refers to the fame tra- 
dition as that implied in the faying of St. 
Boniface, quoted at p. 207. See note 209. 

271 In this Honorius follows clofely upon S. 
Ilidore of Seville, De Off. Ecc. vii. quoted 
at p. 68. 



Honorius Augufiodunenfis on Sacred Veftments. 



*35 



Lib. 1. Cap. 198. White Garments, why Worn. And why 
Seven in Number. 

Veftes facrae a veteri Lege funt affumptae. Ideo autem miniftri 
Chrifti vel Ecclefiae in albis veftibus miniftrant, quia angeli, 272 aeterni 
Regis miniftri, in albis apparebant. Per albas itaque veftes admonentur 
ut Angelos Dei Miniftros per caftitatis munditiam in Chrifti fervitio 
imitentur. Veftes vero, quibus corpus exterius decoratur, funt vir- 
tutes, quibus interior homo perornatur. Septem autem veftes facer- 
dotibus afcribuntur, qui et feptem ordinibus infigniti nofcuntur, qua- 
tenus per feptiformem Spiritum feptem virtutibus refplendeant, quibus 
cum Angelis in minifterium Chrifti ornati procedant. 

Cap. 201. 

[After defcribing the preparatory wajh'mg of the hands, and combing 
of the hair, with the fpiritual fignificance of each act, in capp. 199, 200, 
he proceeds as follows] : 

The Amice. 

Hinc Humerale, 273 quod in Lege Ephot, apud nos Amicus dicitur, 
fibi imponit ; et illo caput et collum et humeros (unde et Humerale 
dicitur) cooperit, et in pectore copulatum duabus vittis ad mammillas 
cingit. Per Humerale, quod capiti imponitur, fpes caeleftium intelli- 
gitur. . . . Haec veftis eft Candida. 

Cap. 202. The Alb. 

Dehinc Alba induitur, quae in Lege tunica linea vel talaris, apu d 
Graecos podis (leg. poderis) dicitur. Per hanc caftitas defignatur, qua 
tota vita facerdotis decoratur. Haec defcendit ufque ad talos, quia 
ufque in finem vitae debet in caftimonia perfeverare facerdos. 
Haec veftis albedine candet, quia fan&itas coram Deo inter Angelos 
fplendet. 



272 Compare S. Ifidore Hifp. De Off. Ecc. J with the Levitical Ephod or Superhumeral, 
viii. Jupra, p. 69. 1 compare note 253, p. 122. 

273 For this identification of the " Amice " I 



136 



Honorius Auguftodunenfis on Sacred V ejlments. 



Cap. 203. The Girdle. 

Ex hinc Cingulo cingitur, quod in Lege Balteus, apud Graecos 
Zona dicitur. Per cingulum (quod circa lumbos praecingitur, et, Alba 
ne diffluat et greflum impediat, aftringitur), mentis cuftodia, vel con- 
fcientia, accipitur, qua luxuria reftringitur. 

Cap. 204. The Stole, or Orarium. 

Deinde circumdat collum fuum Stola, quae et Orarium dicitur, per 

quam obedientia Evangelii intelligitur Cap, 205. Per 

Stolam quoque innocentia exprimitur. . . . Hac patriarchae ante 
Legem utebantur, et primogenita dicebantur. Erat autem veftis facer- 
dotalis quam majores natu cum benedictione patris, ut Jacob ab Ifaac, 
induebant, et viclimas Deo, ut pontifices, ofFerebant. Unde dicitur, 
Vende mihi primogenita tua (Gen. xxv. 31). Et iterum "Jiola Efau." 
Stola dicitur mifta ; 274 erat enim veftis Candida pertingens ad veftigia, 
fed poftquam caepit portari Alba, mutata eft, ut hodie cernitur Stola. 275 

Cap. 206. The Under-Girdle. 

Exhinc Subcingulum, quod perizoma vel Subcinctorium 275a dicitur, 
circa pudenda duplex fufpenditur. Per hoc eleemofynarum ftudium 
accipitur, quo confufio peccatorum contegitur. Hoc duplicatur quia 
primum animae fuae mifereri peccata devitando, deinde proximo necef- 
faria impendendo, cuilibet imperatur. 

Cap. 207. The Chasuble. 
Deinde Cafula 276 omnibus indumentis fupponitur {Leg. fuperponitur), 



274 Stola dicitur mijfa. I can only fuppofe thefe 
words as faying that the word "Jiola" means 
" fent ; " and as having reference to the Greek 
origin of the word, viz. ffroXri, which again is 
a paronym of o-riXXav, " to Jend." Honorius, 
like more of his contemporaries, was liable to 
make miftakes when dealing with Greek 
words. 

275 This paifage is fomewhat obfeurely 
worded, but its meaning appears to be this. 
By the word "ftola" he thinks was meant 
originally a full robe (as in fact was the <lola 



matronalh of claffical times), not a narrow 
border-like veftment fuch as was called 
"Jiola " in his own time. And the change 
from the primitive "robe" to the later 
"ftola" was made, he thinks, when the 
" alb " or white tunic became the recognifed 
drefs of Chriftian miniftry. 

2/03 Subcintlorium. On this word fee note 
in the extracts from Innocent III. which 
follow. 

276 Here again he follows S. Ilidore. See 
note 130, p. 74. 



Honorius duguftodunenfis on Sacred Vejiments. 



per quam charitas intelligitur, quas omnibus virtutibus eminentior cre- 
ditor. Cafula autem quafi parva cafa 277 dicitur : quia ficut a cafa 
totus homo tegitur, ita charitas totum corpus virtutum comple£titur. 
Haec veftis et Planeta (quod error fonat) vocatur, eo quod erra- 
bundus limbus ejus utrinque in brachia fublevatur. [_He then dwells on 
the myftical meaning implied in the facl that the Chafuble is gathered in 
tivo folds on the breaft, and in three upon the arms.] 

Cap. 208. The Fanon, 278 or Maniple. 

Ad extremum facerdos fanonem in finiftrum brachium ponit, quae 
et mappula et fudarium vocatur, per quod olim fudor et narium fordes 
extergebantur. Per hoc poenitentia intelligitur, quia quotidiani exceflus 
labes extergitur. 

Cap. 209. The Seven Vestments worn by Bishops only. 

Epifcopus eifdem feptem veftibus induitur, infuper et aliis feptem 
redimitur, fcilicet Sandaliis, Dalmatica, Rationali, Mitra, Chirothecis, 
Annulo, Baculo. 

Cap. 210. The Sandals. 

\He fets forth the various myfteries to be found in the various 
parts of the Sandal, in the upper and lower leather, the black and the 
white leather, the firings, and the feams. He ends all by fiying~\ : 
Legis facerdotes habebant Femoralia, quibus turpitudinem tegebant : 
Ecclefiae facerdotes fandalia portant, quia etiam aliis munditiam prae- 
dicant. 

Cap. 211. The Dalmatic. 

Dalmatica a Dalmatia provincia eft dicta, in qua primum eft 
inventa. Haec a Domini inconfutili tunica, et Apoftolorum colobio, 
eft mutuata. Colobium autem erat cucullata veftis, fine mania's, 



See note 130, p. 74. 

Fanon. See note i6i t p. 90; and note 233, p. 113. 

T 



Honorius Auguftoditnenfis on Sacred Vejiments. 



ficut adhuc videmus in monachorum cucullis 279 vel nautarum tunicis. 
Quod collobium a S. Sylveftro 280 in Dalmaticam eft verfum ; et 
additis manicis infra facrificium portari inftituta. Quae ideo ad Miftam 
a pontifice portatur, ubi paffio Chrifti celebratur, quia in modum 
crucis 281 formatur. Haec veftis eft Candida. . . . Hujus veftis 
manicae funt noftrae Gallinae 282 alae. 

Cap. 213. The " Rational" worn by Bishops. 

Rationale 283 a Lege eft fumptum, quod ex auro, hyacintho, pur- 
pura, unius palmi menfura erat factum. Huic Doctrina 284 et Veritas, 
ac duodecim preciofi lapides contexti, nominaque filiorum Ifrael in- 
fculpta erant, et hoc Pontifex in pectore ob recordationem populi por- 
tabat. Hoc in noftris veftibus praefert (Leg. praefertur) per ornatum 
qui auro et gemmis fummis Cafulis in peclore affigitur. Monet autem 
pontificem ratione vigere, auro fapientiae, 285 hyacintho 286 fpiritualis 
intelligentiae, purpura patientiae, in Chriftum, qui caelum palma 287 men- 
furat, tendere debere, Doclrina 288 et Veritate radiare, gemmis virtutum 
corufcare, duodecim Apoftolos fanctitate imitari, totius populi in facri- 
ficio recordari. 

Cap. 214. The Episcopal Cap, or Mitre. 289 
Mitra quoque Pontificis [note 45, in fin.~\ eft fumpta ex ufu Legis. 



279 Cuculla. Compare note 151, p. 86. 
580 Compare note 210, p. 107. 

281 Compare note 165, p. 91. 

282 I am unable to explain this allufion. The 
words feem to point to ibme provincial ufe of 
the term " Gallina ala?" as a defignation for 
fleeves of a particular fhape. [In the follow- 
ing chapter, which for brevity's fake I have 
omitted, Honorius fets forth the myftical 
fymbolifm of the Dalmatic] 

283 It is clear from what follows that in the 
time that Honorius wrote, the ufe of a breaft- 
plate, in imitation of the Levitical <c breaft- 
plate " or " rational," had in fome diocefes 
been introduced. It is alfo evident that in 
the time of the reputed Alcuin no fuch jewel 
was known to be in ufe. See note 227, p. 
in. The paffage of St. Ivo quoted at p. 
124, and commented on in note 256, leaves 



it doubtful whether he knew of any fuch 
ornament or no. 

284 See note 255, p. 124. 

235 j4 uro Japientia. For this fymbolifm 
compare St. Gregory the Great, quoted at 
p. 59. See note 107. 

286 Hyacintho . . . intelligentia? . This 
fymbolifm has its origin in the words of St. 
Jerome, quoted at p. 20, in fin. See note 30. 

287 £}tti ccelum palma, etc. Thefe words 
•have reference, probably, to what he had faid 

of the rational of the high-prieft having unius 
palmi menjuram. 

2S8 Compare note 255, p. 124. 

289 Here for the firft time [note 265, p. 
129] we meet with mention of a mitra as one 
of the vejiments of Chrijlian minijlry. It is ftill 
a cap made of linen only, as far as from this 
paffage we can judge. 



Honorius Augujiodunenfis on Sacred Veftments. 



x 39 



Haec ex byflb conficitur, et Tiara [note 84, p. 52], Ydaros, 290 
Infula," 90 a Pileum, dicitur. . . . Mitra ex byflb facia, multo labore 
ad candorem perdu&a [note 106, p. 60], caput pontificis exornat. . . 



Cap. 215. The Gloves, and their Symbolism. 

Chirothecarum ufus ab epiftolis 290b (Leg. apoftolis) eft traditus. Per 
manus enim operationes, per chirothecas defignantur earum occulta- 
tiones. Sicut enim aliquando manus chirothecis velantur, aliquando 
exactis chirothecis denudantur, fic opera bona interdum propter arro- 
gantiam declinandam celantur, interdum propter aedincationem proxi- 
mis manifeftantur. Chirothecae induuntur cum hoc impletur : Cavete 
ne jufiitiam vejiram facia tis coram hominibus ut videamini ab iis (Matt, 
vi). Rurfus extrahuntur cum hoc impletur : Luceat lux vejira coram 
hominibus ut videant opera veftra bona y et glorificent Patrern vejirum^ 
qui in ccelis eft (ib. v.). Chirothecae funt inconfutiles, quia a£f.iones 
pontificis debent rectae fidei effe Concordes. 



Cap. 216. The Episcopal Ring. 

Annuli ufus ex Evangelio acceptus creditur, ubi faginati vituli 
conviva prima ftola veftitur, annulo infignitur (Luc. xv.). Olim fole- 
bant reges litteras cum annulo fignare : cum hoc foliti erant et nobiles 
quique fponfas fubarrhare. Fertur quod Prometheus quidam fapiens 
primus annulum ferreum ob infigne amoris fecerit, et in eo adamantem 
lapidem pofuerit ; quia videlicet ficut ferrum domat omnia, ita amor 
vincit omnia : et ficut adamas eft infrangibilis, ita amor eft infupera- 
bilis. Quern enim in illo digito portari conftituit, in quo venam ut 
cordis deprehendit, unde et annularis nomen accepit. Poftmodum 
vero aurei funt pro ferreis inftituti, et gemmis pro adamante infigniti : 
quia ficut aurum cunc~ta metalla praecellit, ita dileclio univerfa bona 



290 Tdaros. Sic Itbri imprejfi. This may- 
have originated \ncydaris, for the more corredt 
cidaris, which is probably the true reading here. 

290 a Infula, Here clearly ufed in the fenfe 
which in liturgical writers it ftill retains, that 
of an epifcopal cap, or mitre. Compare note 
268, p. 153, where infula is ufed as the 
equivalent of cafula. 



290 b There can be little doubt that Hono- 
rius wrote " apoftolis." The text (Migne's) 
which I have here followed fuggefts the read- 
ing " epifcopis." But this reading is contrary 
to fenfe ; the other makes good fenfe but bad 
hiftory, and is therefore probably the true 
one. 



140 Honorius Auguflodunenfis on Sacred Veflments. 

excellit : et ficut aurum gemma decoratur, ita amor dileclione perorna- 
tur. Pontifex ergo annulum portat, ut fe fponfum ecclefiae agnofcat, 
ac pro ilia animam, fi neceffe merit, ficut Chriftus, ponat, myfteria 
fcripturae a perfidis figillet, fecreta ecclefiae refignet. 



Cap. 217. The Pastoral Staff. 

Baculus ex auc~toritate Legis et Evangelii aftumitur, qui et " virga 
paftoralis," et cc capuita," et " ferula," et cc pedum " dicitur. Moyfes 
quoque, dum oves pavit, virgam manu geftavit. Hanc ex praecepto 
Domini in iEgyptum pergens fecum portavit, hoftes fignis per earn 
factis terruit, qui velut lupi oves Domini tranfgulabant. Gregem 
Domini de iEgypto per mare Rubrum hac virga eduxit : paftum de 
caelo, potum de petra, hac produxit ; ad terram lac et mel fluentem, 
velut ad pafcua, hac virga induxit. Nihil autem haec virga fuit quam 
baculus paftoralis, cum quo gregem utpote paftor minavit {fie). Hie 
baculus apud aucliores cc pedum " vocatur, eo quod pedes animalium 
illo retineantur. Eft enim lignum recurvum quo paftores retrahunt 
pedes gregum. Cap. 218. In Evangelio quoque Dominus apoftolis 
praecepit ut in praedicatione nihil praeter virgam tollerent (Marc. vi. 
Luc. ix.). Et quia epifcopi paftores gregis Dominici funt, ut Moyfes 
et apoftoli fuerunt, ideo baculum in cuftodia prasferunt. Per baculum, 
quo infirmi fuftentantur, aucloritas doc^rinae defignatur. Per virgam, 
qua improbi emendantur, poteftas regiminis figuratur. Baculum ergo 
pontifices portant, ut infirmos in fide per doclirinam erigant : virgam 
bajulant, ut per poteftatem inquietos corrigant : quae virga vel baculus 
eft recurvus, ut aberrantes a grege docendo ad pcenitentiam trahat ; in 
extremo eft acutus, ut rebelles excommunicando retrudat, haereticos 
velut lupos ab ovili Chrifti poteftative exterreat. Cap. 219. Hie ba- 
culus ex ofle et ligno efficitur, quae cryftallina vel deaurata fphaerula 
conjunguntur. In fupremo capite infignitur ; in extremo, ferro acuitur. 

Per durum os, duritia Legis ; per lignum, manfuetudo 
ecclefiae, infinuatur; per gemmam fphaerulae, divinitas Chrifti. . . 
Cap. 220. In fphaerula eft fcriptum, HOMO, quatenus fe hominem 
memoretur. Juxta ferrum eft fcriptum PARCE, ut fubje&is in dif- 
ciplina parcat, quatenus ipfe a fummo Paftore gratiam inveniat. Unde 



Honorius Auguftodunenfis on Sacred Vejiments. 141 

et ferrum debet elTe retufum, quia judicium facerdotis per clementiam 
debet effe delibutum. 291 

Cap. 221 and 222. Of the Pallium and Crozier. 

His Infignibus Archiepifcopus fulget. Infuper et Pallio pollet, ut 
fe Chrifti Paffionem 292 populo praeferre demonftret. In duabus quippe 
lineis Pallii, ante et retro, eft purpureum fanctae crucis fignaculum. 

Crux ante archiepifcopum portatur, quatenus Chriftum 
crucifixum fequi admoneatur. Pallium 2 9 3 vero pro aurea lamina eft 
inftitutum, in qua fummus Pontifex in Lege Dei nomen Tetragram- 
maton, id eft quattuor litems, in fronte fua praeferebat infcriptum. 
Quattuor quippe literae illius Nominis, quattuor cornua crucis prae- 
monftrabant, ficut nunc Pallium crucis modum repraefentat. Et quia 
haec lamina aurea cum forma Crucis in fronte Pontificis portabatur, 
ideo preciofa Crux frontibiis Chriftianorum chrifmate imprefla portatur. 
Pallium autem a folo Apoftolico 29 * datur, quia haec dignitas a Romano 291 
Pontifice jure datur. Quos enim Apoftoli provinciis prasfecerunt, 
Archiepifcopi ; quos illi paganis praetulerunt, Epifcopi, dicebantur ; et 
Apoftolorum fucceflbres Patriarchae, Petri vero fucceflbr u Apofto- 
licus " 2 9 4 nominabatur. Huic collata eft poteftas ab ecclefia archiepi- 
fcopos per provincias conftituere, quod per Pallii largitionem accipitur. 
(Cap. 223.) Patriarchae quoque et Apoftolicus 294 Pallio utuntur, qui 
eodem officio praediti efle nofcuntur. 295 

Cap. 230. The Deacon's Dalmatic, Stole, and Chasuble. 
Diacono . . . Dalmaticae ufus conceditur . . . Huic 



291 In the four chapters (or rather fections) 
occupied in the original by this fubjecT: of the 
" ftaff," I have omitted a good deal which 
was of no importance to the prefent work. 
Here, as in other parts of this work, any 
omiffion of this kind is indicated by a dotted 
line. For a further account of the ftaff and 
its fymbolifm, fee the extracts from Innocent 
III. which follow. 

292 Pallium , . . PaJJionem. This fym- 
bolifm refers to the purple croffes upon the 
archiepifcopal pallium. 

293 j> a U\ um p ro lamina. So Alcuinus quoted 
at p. 117. 



294 Apoftolicus. See note 174, p. 95. 

295 From fubfequent chapters of this treatife 
we learn that in Honorius' time the minor 
orders (below the fubdeacon) wore three 
facred veftments {^juperhumerale^ tunica talaris^ 
balteus : fee Cap. 226), and the fubdeacon fi-ve t 
viz. the three laft mentioned and in addition 
to them, the Jubtile, quod et Jlritla tunica^ and 
the fudarium or maniple, fee Cap. 229. And 
here, too (Cap. 227), we meet with mention 
of the cappa as the proper veftment of the 
cantores. [' Cappa propria eft veftis cantorum, 
quae pro tunica hyacinthina Legis mutuata eft.'] 



142 



Honorius Auguflodunenfis on Sacred Veftments. 



ftola in finiftro humero ponitur, et trans fcapulas ad dextrum latus re- 
fle£titur, quatenus jugo Chrifti aclivam vitam fubdat, et per pii laboris 
exercitium ad contemplativam perficiat. Cap. 2^1. Cum Diaconus 
cafulam 296 portat tunc praedicatores fignificat. 

Cap. 235. Vestments, why Loose and Large. 

Clericorum . . . veftis eft laxa, quia clericalis vita debet efle 
in eleemofynis et bonis operibus larga. c96a 



296 wi t h this mention of the chafuble as 
occafionally worn by deacons, compare note 
189, p. 100, and Innocentius III. Myji. Mifs. 
lib. i. cap. 5. From the latter we learn that 
on faft-days the deacon wore a chafuble ga- 
thered up in folds (complicata) on his left 
moulder. 

' 2% a In the paffage of Honorius above 
quoted we find proof of a considerable deve- 
lopment of the Chriftian veftments here for 
the firft time (as far as I am aware) formally 
recognifed. The fubdeacon has now [note 
295] five di{tinc~t. veftments, the yet inferior 
orders three j the deacon (as we may gather 
by inference) fix ; the prieft (Cap. 198, p. 
135 fup.) feven 5 the bifhop fourteen (Cap. 
209, p. 137). St. Hugo, laft quoted, fpeaks 



only of the prieft's veftments, thofe peculiar to 
biShops not being then in queftion, apparently. 
But St. Ivo [note 265, p. 129], fpeaks of but 
fix veftments worn by priefts, and of three 
others (Second tunic, caliga, and fandals) 
worn by biShops; fome of whom, however, 
are fpoken of as wearing a rational [note 256], 
and, if archbifhops, a pallium. I may add 
that the word infula, has now (note 290 a ) 
acquired its later technical meaning of a 
mitre 5 that the mitre itfelf is now for the 
firft time fpoken of as one of the distinctive 
epifcopal veftments (note 289), and that the 
gloves (which had been worn for convenience, 
efpecially in Gaul and Germany, from very 
remote times) are alfo now raifed to the fame 
dignity. 



H3 



XXXVIII. 

INNOCENTIUS III. PAPA. 297 

VESTMENTS OF THE LAW AND OF THE GOSPEL. 

De Sacro 298 Altaris Mysterio, Lib. i. 

\_In the qth chapter of this Treatife the Author had fpoken of the points 
of refemblance, and thofe of difference^ in the offices of Bi/hop and of Pref- 
byter. In the 10th and following chapters he purfues this fubjetl in its 
application to the d'iflinclions of minijlering drefs. He writes as fol- 
lows] : 

The Six Vestments Worn by Presbyters. 

Haec autem eommunitas et fpecialitas poteftatum inter Epifcopos 
et Prefbyteros ipfo numero communium et fpecialium veftium defig- 
natur. Sex autem funt indumenta communia Epifcopis et Prefbyte- 
ris : videlicet Amictus, Alba, Cingulum, Stola, Manipulus et Planeta. 2 " 
Quia nimirum fex funt in quibus communis Epifcoporum et Prefbyter- 
orum poteftas confiftit, videlicet catechizare, baptizare, praedicare, 
conficere, 300 folvere et ligare. 

| 

The Nine Vestments Worn by Bishops only. 
Novem autem funt ornamenta Pontificum fpecialia : videlicet, Ca- 



297 " InnocentiusIII. natione Campanus, pa- 
tria Anagninus ... a Clemente III. in 
cardinalium album cooptatus. Anno 1198 
die 8 Januarii Pontifex Romanus electus eft, 
annos natus 37. . . Anno 121 5 generale 
Concilium Lateranum celebravit, in quo mon- 
ftrofum Tranfubftantiationis figmentum inter 
fidei articulos repofuit." — Cave^ Hiji. Lit. vol.ii. 

298 The text is that of the Opera D. Inno- 



cent'ii Pont. Max., publifhed at Cologne in 
1552. 

m He ufes here the older name for the 
veftment, commonly known as the cafula or 
" chafuble." 

so ° Conficere. The word ordinarily ufed by 
Weftern writers with the meaning " to confe- 
crate" the holy elements, chrifm, etc. 



144 



Innocentius III. on Sacred Vejlments. 



ligae, Sandalia, Succin&orium, 301 Tunica, Dalmatica, Mitra et Chiro- 
thecae, Annulus et Bacillus. Ouia munia novem funt in quibus fpe- 
cialis Epifcoporum poteftas confiftit, videlicet clericos ordinare, 
Virgines benedicere, Pontifices confecrare, manus imponere, Bafilicas 
dedicare, degradandos deponere, fynodos celebrare, Chrifma conficere 
[Note 300], veftes et vafa confecrare. 



The Pallium, by whom Worn. 

Pallium autem Metropolitanorum et Primatum et Patriarcharum 
eft proprium, ut fcilicet per illud a caeteris Epifcopis difcernantur, et 
privilegiatam obtineant dignitatem. Hoc ergo tarn in novo quam in 
veteri teftamento legitur conftitutum ut Pontifices praeter communes 
veftes habeant fpeciales. Sed ibi erant quattuor communes et quattuor 
fpeciales, hie autem fex funt communes, novem autem fpeciales. Id 
enim myftica ratio poftulabat. Nam illae datae funt carnalibus et 
mundanis : has autem datae funt fpiritualibus et perfectis. Quater- 
narius enim convenit carni propter quattuor humores, et Mundo 
propter quattuor elementa. Senarius autem perfectis, quia numerus 
eft perfectus, qui redditur fuis partibus aggregatis. 302 Unde fexto die 
perfecit Deus caelum et terram et omnem ornatum eorum. Novena- 
rius fpiritualibus, quia novem funt ordines qui fecundum prophetam per 
ix fpecies lapidum defignantur. Quindecim ergo funt ornamenta 
pontificis [note 45, p. 26] quindecim gradus virtutum ipfo numero 
defignantia, quos per quindecim Cantica graduum Pfalmifta diftinxit. 
Veftes enim facerdotales virtutes fignificant, quibus debent facerdotes 
ornari, fecundum illud propheticum : Sacerdotes tui induantur juftitia, 
et fancli tui exultent. 

\In the chapters immediately following (Cap. 1 1 to 32), the Writer 
defcribes in detail the Levitical Vejlments, and Jlates what he believes to 
be their myjl'tcal fgnificance. This done, he proceeds to fpeak of the 
Vejlments of Chrijtian Minijtry, explaining their fymbolifm under two 
afpecls, firjt in refpeSf of Chrijl the true High-priejl, and fecondly in 
refpecl of thofe who are members of Chrijl here on earth. .] 



301 SuccinBorium. Compare note 313, p. 
153 and Durandus there quoted. 

302 Durandus, who transfers much of this 
treatife word for word into his own pages, and 
this about a " perfect number " amongft the reft, 



adds by way of explanation, " Nam cum unum 
duo et tres dicuntur^ Jenarius numerus impletur : 
'vel quia in tribus partibus dinjiditur^ id ejl y in 
fexta tertia et dimidia, 'videlicet in uno, duobus, et 
tribus." — Rat. D. 0. Lib. iii. 



Innocentius 111. on Sacred Veftments. 



145 



Cap. 33. Christian Vestments Generally. 

Veftes autem evangelici facerdotis aliud defignant in Capite aliud 
figurant in Membris. Nam et Caput et Membra facerdotis nomine 
nuncupantur. Ad Caput enim dicit Pfalmographus : Tu es facerdos in 
aternum fecundum ordinem Melchifedech. Ad Membra vero dicit 
Apoftolus : Vos ejlis genus eleclum, regale facer dotium, gens fancla, po- 
pulus acquifitionis. Prius ergo exponenda funt earum myfteria juxta 
quod Capiti congruunt, ac demum fecundum quod Membris conve- 
niunt. 

Cap. 35. Of the Vestments in respect of Christ. 

Pontifex ergo Altaris officio Capitis fui Chrifti, cujus membrum eft, 
repraefentans perfonam, dum pedibus aflumit fandalia, illud incarnationis 
Dominicas infinuat calceamentum de quo Dominus inquit in Pfalmo : 
In Idumceam extendam calceamentum meum, id eft, in gentibus notam 
faciam incarnationem meam. Venit enim ad nos calceata Divinitas, 
ut pro nobis Dei filius facerdotio fungeretur. Per ligulas quibus ipfa 
pedibus fandalia conftringuntur illud idem accipimus quod per corri- 
giam calceamenti Joannes Baptifta fignificavit, cum ait : Cujus non 
Cum dlgnus corrigiam calceamenti folvere. Unionem ergo ineffabilem, 
copulamque indiflblubilem, quibus Verbi Divinitas fe carni noftrae 
conjunxit, per fandaliorum corrigias intelligimus. Mediantibus vero 
caligis pedes fandaliis conjunguntur, quoniam anima mediante carni 
Divinitas eft unita. Sicut enim pes corpus fuftentat, ita Divinitas 
mundum gubernat. Unde ait Pfalmifta : Adorate fcabellum pedum ejus y 
quoniam fanclum eft (Pf. xcviii.). 



Cap. 35. The Amice. 

Ami&us autem, quo facerdos caput 303 fuum obnubit, illud figni- 
neat quod in Apocalypfi defcribitur, Angelum Dei fortem defcendifle 
de caelo amictum nube (Rev. x.). Et in Efaia : Ecce Dominus 



303 AmiElus quo caput obnubit. He alludes, 
apparently, to the mode of putting on the 
amice referred to in note 178, p. 96. Hence, 



too, the allufion in Durandus : AmiEim^ pro 
galea f caput contegit. — Rat. Div. Off. Cap. i. 
And more to the fame effect in Cap. 2. 

U 



146 



Innocent ius III. on Sacred Veftments. 



afcendet fuper nubem candidam. Veniens autem ad falvationem mundi 
Dei Filius, magni confilii Angelus, amicus eft nube dum divinitatem 
abfcondit in carne. Nam caput viri Chriftus, caput Chrifti Deus. 
Hoc ergo carnis latibulum amictus facerdotis fignificat. Quod per 
illam fyndonem expreffius defignatur, qua fummus Pontifex 304 caput 
obducit. Et pulchre quidem quod per calceamentum pedum hoc 
ipfum per amictum capitis defignatur, quia divinitas in carne latuit 
et per carnem innotuit. Nam cum notus effet in Judaea Deus, et in 
Ifrael magnum nomen ejus, in Idumaeam extendit calceamentum fuum, 
et ante confpeclium gentium revelavit juftitiam fuam. 

Cap. 36. The Alb. 

Alba iineum veftimentum longiftime diftans a tunicis pelliceis quae 
de mortuis animalibus [Note 30, p. 20] fiunt, quibus Adam veftitus eft 
poft peccatum, novitatem vitse fignificat, quam Chriftus et habuit 
et docuit et tribuit in baptifmo, de qua dicit Apoftolus : Exuite veteran 
bominem cum adlibus fuis, et induite novum ho?nine?n qui fecundum 
Deum creatus eft. Nam et in transfiguratione refplenduit facies ejus 
ficut fol, et veftimenta ejus funt facta alba ficut nix. Semper enim 
veftimenta Chrifti munda fuerunt et Candida, quia peccatum non fecit, 
nec inventus eft dolus in lingua ejus. 

Cap. 37. The Girdle. 

Zona facerdotalis illud fignificat quod Joannes Apoftolus ait : Con- 
verfus vidl fimile?n filio hominls pracinclum ad mamillas zona aurea. 
Per zonam auream perfecta Chrifti charitas defignatur : quam dicit 



304 gy a f ummtu Pontifex " is here meant 
the Pope, more exa&ly defcribed as Romanus 
Pontifex in Cap. 53 below, where fee more 
concerning the " or ale " which is the findon 
or veftment of fine linen here referred to. 
The title, Pontifex Maximus, which is now 
the official title of the Biihop of Rome, no- 
where occurs in the writings of Innocent III. 
himfelf, as far as I have obferved. The 
heading of Sermo II. " In confecratione Ponti- 
fich Maximi," fo given in the Cologne edition 
of 1552, is of courfe an editorial heading only, 
and by other Roman writers (as e.g. Floro- 



vanti), is quoted as De confecratione fummi 
Pontifcis. The earlier! medal on which this 
later title of Pontifex Maximus appears, is one 
of Martin V. [MARTINVS. V. COLVMNA. 
.PONTIFEX MAXIMVS.] fed. 1417-1413 j 
the earlieft coin, one of Paul II. (1464-1421), 
ftruck at Avignon [PAVLVS PP. II. PONT. 
MAX. A. I.] Thefe are reprefented in a 
work, now of great rarity, the Aniiquiores 
Pontificum Ro?nanorum Denarii, fudio et cura 
Benedicli Florovantis. 4to, Roma?, 1734- For 
the earlier hiflory of the word Pontifex, fee 
note 45, p. 26. 



Innocentius III. on Sacred Vejiments. 



147 



Apoftolus fupereminentem fcientiae charitatem Chrifti, ferventem in 
corde, radiantem in opere. Cujus fuccinctorium 305 illud fignificat 
quod Efaias de Chrifto loquens praedixit (Efa. xi.) : Erit juftitia un- 
guium lumborurn ejus^ et fides cinclorium renum ejus. (Pf. 1.) : Nam 
jujius Dominus, et jujiitias dilexit, tequitatem vidit vultus ejus. (Pf. 
cxliv.) : Fide/is Dominus in omnibus verbis fuis, et fanclus in omnibus 
operibus fuis. Duae fummitates illius duae funt partes naturalis juftitiae, 
quam Chriftus et fecit et docuit : Quod tibi vis non fieri, alteri ne feceris ; 
fed quacunque vultis ut faciant vobis homines, et vos facite Mis. 



Cap. 38. The Stole. 

Stola, quae fuper ami£tum collo facerdotis incumbit, obedientiam et 
fervitutem fignificat, quam Dominus omnium propter falutem fervorum 
fubivit (Phil, ii.) : Nam cum in forma Dei ejfet non rapinam arbitratus 
eji ejfe fe cequalem Deo. Exinanivit enim feipfum, formam fervi acci- 
piens, faclus obediens ufque ad mortem, mortem autem Crucis. Caulam 
quippe mortalitatis nec contraxit origine, nec commifit in opere, quia 
quod non rapuit hoc exoluit [fort, exfolvit]. Dedit enim ill I calicem 
pater, non judex; amore, non ira ; voluntate, non neceflitate ; gratia, 
non vindic~ia. Hie eft ille Jacob qui parens praecepto patris Ifaac, 
et confilio matris fuae Rebeccae, fervivit Laban, ut Rachael et Lyam 
duceret in conjugium. 

Cap. 39. The (Second) Tunic. 

Tunica poderis, quae hyacinthini colons erat in veteri facerdotio, 
tintinnabulis et Malis Punicis ab inferiori parte pendentibus, ut Ponti- 
fex totus vocalis incederet, caeleftem Chrifti doclxinam infinuat. Cujus 
notitiam habuerunt homines quibus Deus per prophetam ait (Efa. xl.): 
In mo?item excelfum afcende tu qui evangelizas Sion. Praecipue tamen 
hanc habuit tunicam evangelicae textrix docrxinae, Sapientia Dei Jefus 
Chriftus, et dedit illam Apoftolis fuis : Omnia, inquit, quczcunque audivi 
a Patre me& nota feci vobis. Hanc ergo fignificavit ilia tunica Domini 
quam milites fcindere noluerunt, eo quod effet inconfutilis, defuper 
contexta per totum : damnum fore maximum exiftimantes ft qui doc- 
trinam evangelicam haerefibus fcindere moliantur. 



,s Succtn&oriwn. See Cap. 52, quoted below, and note 313, p. 153. 



148 Innocentius III. on Sacred Veftments. 



Cap. 40. The Dalmatic. 

Super hanc tunicam Pontifex [note 45] veftit Dalmaticam, quae fui 
orma latam et largam mifericordiam Chrifti fignificat, quam ipfe prae 
caeteris et docuit et impendit. Ejiote, inquit, mifericordes ficut et pater 
vejier mifericors eji. Beati namque mifericordes quoniam ipfi miferi- 
cordiam conlequentur. Judicium vero fine mifericordia fiet ei qui 
non facit mifericordiam, quia mifericordia fuperexultat judicium (Jaf. 
ii.) : Ergo dimittite et dimittetur vobis; ficque, inquit, orabitis : Dimitte 
nobis debita nojira ficut et nos dimittimus debit or ibus no/Iris. Hie eft 
ergo Samaritanus ille, proximus nofter, qui fecit nobifcum mifericor- 
diam, fuperinfundens vulneribus noftris vinum et oleum. Nam per 
vifcera mifericordiae fuae vifitavit nos Oriens ex alto. Qui non ex 
operibus juftitiae quae fecimus nos, fed fecundum mifericordiam fuam 
falvos nos fecit. Qui pro peccatoribus venit ut de peccatis veniam 
indulgeret. Mifericordiam^ inquit, volo^ et non facrificium. 

Cap. 41. The Gloves. 

Chirothecae funt haedorum pelliculae, quas Jacob manibus Rebecca 
circumdedit, ut pilofae manus majoris 305 a fimilitudinem exprimerent. 
Pellis haedi fimilitudo peccati quam Rebecca mater, id eft, Spiritus 
fancti gratia, manibus veri Jacob, id eft, operibus Chrifti circumdedit : 
ut fimilitudinem majoris, id eft, prions Adae, Chriftus exprimeret. 
Chriftus enim fimilitudinem peccati fine peccato fufcepit, ut incarna- 
tionis myfterium diabolo celaretur. Nam ad fimilitudinem peccatorum 
efuriit, fitivit, doluit et expavit, dormivit et laboravit. Unde cum 
jejunaflet quadraginta diebus et quadraginta noclibus, ac poftea efu- 
riiftet, accedens ad eum diabolus eum ad fimilitudinem prioris Adas 
tentavit. Sed quibus primum vicerat, eifdem modis victus eft a 
fecundo. 

Cap. 42. The Chasuble. 

Cafula vel Planeta magni Sacerdotis eft univerfalis Ecclefia, de qua 
dicit Apoftolus : ^uotquot in Chrijio baptizati ejiis Chrijium induijiis. 
(Gal. iii.) Hoc eft illud Aaron veftimentum cujus in oram defcendit 



a Majoris, i.e. of the elder brother, viz. Efau. 



Innocentius III. on Sacred Vejiments. 



149 



unguentum : fed a capite defcendit in barbam, et a barba defcendit 
in oram. Quoniam de plenitudine Spiritus ejus nos omnes accepimus, 
primum Apoftoli, poftmodum caeteri. Quod autem cafula, cum in- 
tegra fit et integra, extenfione manuum in anteriorem et pofteriorem 
partem quodammodo dividitur, defignat et antiquam ecclefiam, quae 
paffionem Chrifti praeceffit, et novam, quae paffionem Chrifti fubfe- 
quitur. Nam et qui praeibant, et qui fequebantur, clamabant dicentes, 
Ofanna filio David. Benediclus qui venit in nomine Domini. 



Cap. 43. The Maniple. 

Quod facerdos manipulum portat in laeva, defignat quod Chriftus 
bravium 306 obtinebat in via. Per manipulum 307 enim praemium de- 
fignatur, juxta quod legitur (Pf. cxxv., cxxvi.) : Venientes autem venient 
cum exultatione, portantes manipulos fuos. Per laevam vita praefens 
accipitur, juxta quod fcriptum eft, Lcsva ejus fub capite meo, et dextra 
illius amplexabitur me. Chriftus autem fimul fruebatur et merebatur. 
Fruebatur in patria, 308 merebatur in via. Nam fimul comprehendebat, 
et ftadium percurrebat : quia fimul erat in patria et in via. Nemo, 
inquit (Joan, iii.), afcendit in cesium, nifi qui de ccelo defcendit, filius 
hominis qui eji in ceelo. 



Cap. 44. The Mitre. 

Mitra Pontificis illud fignificat quod Propheta loquens de Filio dicit 
ad Patrem (Pf. viii. ) : Gloria et honore coronajli eum, Domine,et conjiituijii 
eum fuper opera manuum tuarum. Hoc eft itaque illud Nomen (Phil, ii.) 
quod eft fuper omne nomen, ut in nomine Jefu omne genu fleclatur, 



306 Bravium^ equivalent to (Zge&f&uov. The 
prize of one who conquers in the ftadium. Omnes 
cur r tint , Jed unus accipit bravium. I Cor. ix. 
24. Compare Phi. iii. 14. 

307 Manipulum. The primitive meaning of 
manipulus was a handful, and hence various 
fecondary meanings, as, a. 3 bundle of hay, or 
of corn, "a fheaf" (fo in the Pfalm above 
quoted, and again in Ps. exxvii., exxviii). jS. 
a " handful" of men, ailing together as one 
body, and fo a ''company" in the military 
fenfe of the word. [Others connect this 



with what follows.] y. Any other "hand- 
ful," as a cloth held in the hand, in. which 
fenfe manipulus^ as a later ecclefiaftical term, 
has taken the place of the older mappula. 
[The military fenfe noticed under £. may have 
arifen from the ufe of fuch a piece of cloth as 
a Pennon. Compare note 233 as to the mean- 
ings of Fanon.~\ I know of no inftance of the 
word being ufed as equivalent to pramium^ a 
meaning which Innocent may perhaps have 
inferred from this Pfalm which he quotes. 
308 In patria^ that is, " in heaven." 



150 



Innocentius III. on Sacred Veji?nents. 



caeleftium terreftrium et infernorum. Nam et in aurea lamina Cydaris 
Pontificalis fculptum erat nomen Domini Tetragrammaton, cujus 
myfterium fupra praelibavimus. Per Mitram ergo capitis Chrifti fum- 
mam illam honorificentiam intelligimus, quae propter divinitatem de- 
betur humanitati. Nam propter pedem adoratur fcabellum. Adorate, 
inquit (Pf. xcviii.), fcabellum pedum ejus, quia fanclum eft. 

Cap. 45. The Staff. 

Virga Pontificis Chrifti poteftatem fignificat. De qua dicit Pfalmifta 
(Pf. xliv. 7) : Virga refta eft virga regni tut. ®>uia dilexifti juftitiam et 
odift'i iniquitatem, propterea te unxit Deus, Deus tuus. Propter quod et 
alibi dicit : Reges eos in virga ferrea (Pf. ii.). Verum poteftas Chrifti 
non folum virga fed et baculus eft ; quia non folum corripit fed et fuf- 
tentat. Unde Pfalmifta (Pf. xxiii.), Virga tua et baculus tuus, ipfa 
me confolata funt. 

Cap. 46. The Episcopal Ring. 

Annulus digiti donum Spiritus Sancii fignificat. Digitus enim 
articulatus atque diftincl:us Spiritum Sanctum infinuat, fecundum illud 
(Exod. viii.) : Digitus Dei eft hie. Et alibi : Si ego in digito Dei ejicio 
damonia, filii vejiri in quo ejiciunt ? 309 (Luc. xi.) Annulus aureus et 
rotundus perfectionem donorum ejus fignificat, quae fine menfura 
Chriftus accepit, quoniam in eo plenitudo divinitatis habitat corpora- 
liter. Nam qui de caelo venit fuper omnes eft. Cui Deus non dedit 
Spiritum ad menfuram : Super quern videris Spiritum, inquit (Joan, i.), 
defcendentem et manentem, hie ejl qui bapti%at in Spiritu Sanclo. Nam 
(Efa. xi.) requiefcit fuper eum Spiritus fapientice et intelleffus, etc. 
Ipfe vero fecundum differentes donationes diftribuit : Alii, fecundum 
Apoftolum (1 Cor. xii.), dans fermonem fcientice, alii gratiam fanitatum, 
alii operaiionem virtutum, etc. Quod et vifibilis pontifex imitatur, alios 
in Ecclefia conftituens Sacerdotes, alios Diaconos, alios Subdiacorios, et 
hujufmodi. 

[In Cap. 47 mention is made of the five Pfalms (81, 84, 85, 115, 



309 The author evidently quotes from me- , tation from one verfe (ver. 20), and the con- 
mory, and has taken the beginning of his quo- | cluhon from another (ver. 19'. 



Innocentius III. on Sacred Veftments. 



and 129 of the Vulgate), and of certain Prayers, to be faid by the 
Bifhop when about to celebrate Mafs. He then (Cap. 48, fqq.) pro- 
ceeds with the fubjecT:s of the veftments, and enumerates then anew, 
declaring the fpiritual fignificance of each in refpect of them who are 
" members of Chrift."] 

Cap. 48. The Sandals and Stockings. 310 

Inter haec pedes pontificis, in praeparatione evangelii pacis, caligis 
et fandaliis calceantur, quorum pulchritudinem admirabatur propheta 
cum diceret, ^uam fpeciofi pedes evangelizantium pacem, evangelizantium 
bona. Sandalia vero de fubtus integram habent foleam, defuper autem 
corium feneftratum, 311 quia greftus praedicatoris debent fubtus efTe 
meniti ne polluantur terrenis, fecundum illud : Excutite pulverem de 
pedibus vejtris (Matt, x.), et furfum aperti, quatenus ad cognofcenda 
caeleftia revelentur, fecundum illud propheticum : Revela oculos meos et 
confiderabo mirabilia de lege tua (Ps. cxviii.). Quod autem fandalia 
quibufdam locis aperta, quibufdam claufa funt, defignat quod Evangelica 
praedicatio nec omnibus revelari, nec omnibus debet abfcondi. Sicut 
criptum eft (Mar. iv.) : Vobis datum eft nojfe myjierlum regni Dei, 
cceteris autem in parabolis. (Matt, vii.) : Nolite fanclum dare canibus, 
nec margaritas fpargatis ante porcos. Prius autem caligis induitur ufque 
ad genua protenfis, ibique conftriclis, quia prasdicator pedibus fuis 
rectos facere greftus, et genua debilia roborare, debet. Nam qui fecerit 
et docuerit, hie magnus vocabitur in regno caelorum. 

\_In Cap. 49 he notices the wajhing of the hands which forms part of 
the preparation, He then proceeds as follows^ : 

Cap. 50. The Amice. 
Lotis itaque manibus afTumit AmicTium, qui fuper humeros circum- 



310 " Stockings." I have rendered caligee by 
this term, as more fuggeftive to Englifh readers 
than any other word of the real nature of this 
portion of the epifcopal drefs. Full details as 
to their material and ornamentation will be 
found in Dr. Bock (L. G. vol. ii. p. z,fqq.). 

311 Fenejlratum, i.e. with open fpaces here 
and there. A fimilar expreflion (corio pertufo) 



was employed (above p. 127) by St. Ivo. Dr. 
Bock gives a coloured drawing of a fhoe fuch 
as that here defcribed, taken from the tomb 
of Archbifhop Arnoldus, of Treves (12th cen- 
tury). In the upper leather "find kleine 
durchbohrungen {foramina 0&a/a)erlichtlich." 
L. G. vol. ii. p. 14. 



152 



Innocentius III. on Sacred Vejiments. 



quaque diffunditur. Per quem operum fortitudo fignificatur. Humeri 
quippe [note 35] fortes funt ad opera peragenda, fecundum illud Pa- 
triarchs Jacob (Gen. xlix.) : Suppofuit humerum ad portandum, et 
faclus eft tributis Qrviens. Duo vaiculi quibus ante pectus ligatur 
fignant intentionem et finem quibus informandum eft opus, ne fiat in 
fermento malitiae et nequitiae, fed in azymis finceritatis et veritatis. 
Sacerdos enim non debet otiofus exiftere, fed bonis operibus infiftere 
et infudare, fecundum quod Apoftolus ait ad Timotheum : Labora 
ficut bonus miles "Jefu Chrifti. 

Cap. 51. The Alb. 

Alba membris corporis convenienter aptata nihil fuperfluum aut 
difTolutum in vita facerdotis efTe debere demonftrat. Haec ob fpeciem 
candoris defignat munditiam, fecundum quod legitur (Eccl. ix.) : 
Omni tempore veftimenta tua fint Candida. Fit autem de byflb vel de 
lino. Propter quod fcriptum eft (Apoc. xix.) : Byjfum [Leg. byffinum] 
funt jujlificationes fanclorum. Sicut enim byfTus vel linum candorem, 
quem ex natura non habet, multis tunfionibus attritum per artem ac- 
quirit, fic et hominis caro munditiam, quam non obtinet per naturam, 
multis macerationibus caftigata fortitur per gratiam. Unde facerdos, 
fecundum Apoftolum, caftigat corpus fuum et in fervitutem redigit, ne 
forte quum aliis praedicaverit ipfe reprobus fiat. Haec veftis in veteri 
lacerdotio ftricta [note 101] fuiffe defcribitur, propter fpiritum fervi- 
tutis in timore. In novo larga eft, propter fpiritum adoptionis in 
libertate. Quod autem Aurifrigium 312 babet, et gemmata eft in diverfis 
locis, et variis operibus ad decorem, illud infinuat quod Propheta dicit 
in Pfalmo (Ps. xliv.) : Ajiitit regina a dextris tuis in vejiitu deaurato^ 
circumdata varietate. 

Cap. 52. The Girdle and Under-Girdle. 

Debet igitur Alba circa lumbos zona praecingi, ut caftitas facerdotis 
nullis incentivorum ftimulis diflblvatur. Unde : Sint lumbi vejiri 
prcecintli, et lucernte ardentes in manibus vejlris (Luc. xii.). In lumbis 

312 Aurifrigium^ aliter aurifrijia, whence the ■ attached to the edge, or other portion, of a 
Fr. Orfraie, Eng. Orfrey, an ornamented band I veftment. 



Innocentius III. on Sacred Vejiments. 



153 



enim luxuria dominatur. Sic Dominus loquens de diabolo manifeftat 
(Job. xl.) : Virtus ejus in lumbis ejus, et fortitudo ejus in umbilico ventris 
ful. Debent ergo lumbi praecingi per continentiam. Debet et fub- 
cingi 313 per abftinentiam, quoniam hoc genus daemonii non ejicitur 
nifi in oratione et jejunio. Hinc etiam Apoftolus ait (Eph. vi.) : State 
fuccintti lumbos in veritate. 



Cap. 53. Special Insignia of the Bishop of Rome. 

Romanus autem pontifex poft Albam et Cingulum aflumit Orale, 31 * 
quod circa caput involvit, et replicat fuper humeros, legalis Pontificis 
ordinem fequens, qui poft lineam ftricl:am et zonam induebatur Ephot, 
id eft Superhumerale, cujus locum [Note 253] modo tenet Amictus. 
Et quia figno Crucis 42 auri lamina ceffit, pro 293 lamina quam Pontifex 
gerebat in fronte, Pontifex ifte 315 crucem gerit in pe&ore. Nam myf- 
terium, quod in quattuor litteris auri lamina continebat, in quattuor par- 
tibus forma crucis explicuit. Juxta quod inquit Apoftolus (Eph. iii.) : 
Ut comprehendatis cum omnibus fanclis quiz Jit longitudo et latitudo et 
fublimitas et profundum. Ideoque Romanus Pontifex crucem quandam 
infertam cathenulis, a collo fufpenfam, fibi ftatuit ante pectus, ut facra- 



313 Subcingere is to gird " up " (fuch being 
frequently the meaning of fub in compofition). 
And the fame girdle may be faid both pr<£- 
cingere, in refpect of its girding in the tunic in 
" front " of which it is fattened, and fubc'mgere 
in refpe£l of its ufe in gathering up (with a 
view to a&ive exertion) a garment, which, if 
worn at its full length, would impede all free- 
dom of movement. When, however, the 
jsowrfand the fuccinclorium are diftinguifhed (as by 
Innocent himfelf,/«/>ra, pp. 143, 144), it feems 
that by the latter term we muft underftand 
the long ends of the girdle which hung down 
from the waift nearly to the feet. This will 
explain the language of Durandus (R. D. O. 
iii. Cap. 4) fpeaking of the fubcingulum as 
double. A Jimfiro Pontificis latere duplex de- 
pendent fubcingulum. [None of the modern 
Liturgical works which I have confulted no- 
tice the word fuccinclorium. ~\ 

314 Or ale. In Ciampini (Vet. Mon. i. p. 
239) an engraving is given in which a head- 
drefs anfwering to this defcription may be 
feen, on a figure which probably reprefents 
Ceieftine III (fed, 11 91-1198). This pecu- 



liar veftment, retained in the 13th Century 
by the Roman bifhop only, was probably a 
relic of thofe earlier times when the " mitre" 
was what the name ft'ir^a. originally implied, 
a " cap" made of linen, of wool, or of filk, 
utterly unlike the modern mitre. 

315 This wearing of a crofs (generally con- 
taining relics) as an ornament, attached to the 
neck by a chain, is fpoken of here as peculiar 
to the Biihop of Rome. In Roman theory it 
was fo, but not in fact, even in the Weftern 
church. Numerous inftances to the contrary 
are mentioned by Dr. Bock, who has alfo en- 
graved feveral ancient " Pectoral Croffes," as 
they are called, and among them one fent as a 
prefent by Gregory the Great to the Lombard 
Queen Theodolinda. In the Eaft thefe vrav^ot 
lyx'o'kmot were worn both as Imperial and as 
Epifcopal ornaments. At the Council of 
Florence, no Weftern bimops were allowed to 
wear their pectoral croffes in prefence of the 
Pope. The Greeks maintained and exercifed 
their right to do fo. [See Bock, L. G. vol. ii. 
p. 213,/??.] 



X 



Innocentius III. on Sacred Veflments. 



mentum quod ille tunc praeferebat in fronte, hie autem recondat in 
peclore : 38 Nam corde creditur ad jujiitiam^ ore autem confefio fit ad 
falutem. 

Cap. 54. The Stole. 

Poft haec Stolam, 5 ° quae alio modo vocatur Orarium, fuper collum 
fibi facerdos imponit, ut jugum Domini fe fufcepiffe fignificet ; quae 
a collo per anteriora defcendens dextrum et fmiftrum latus adornat, 
quia per arma juftitiae a dextris et a finiftris, id eft, in profperis et 
adverfis, facerdos debet efTe munitus. Stoia quippe fignificat fapien- 
tiam vel patientiam, de qua fcriptum habetur : Patientia vobis necef- 
faria eft ut reportetis promijfwnes (Heb. x.). Et iterum (Luc. xxi.) : 
In patientia veftra pojjidebitis animas vefras. Hinc eft ergo quod 
Stola cum Zona nexibus quibufdam colligatur, quia virtutes virtutibus 
fociantur, ne aliquo tentationis moveantur impulfu. Debet autem 
facerdos fecundum decretuin Braccharenfis Concilii 316 de uno eodem- 
que orario cervicem pariter et utrumque humerum premens, fignum 
crucis in peclore fuo praeparare. Si quis autem aliter egerit ex- 
communicationi debitse fubjacebit. Nifi forte quis dixerit hoc decretum 
per contrariam Ecclefiae Romanae 317 confuetudinem abrogatum. 

Cap. 55. The Tunic. 

Deinde Pontifex induit Tunicam poderem, id eft, talarem, fignifi- 
cantem perfeverantiam. Unde Jofeph inter fratres fuos talarem tunicam 
habuifTe defcribitur. Cum vero casterae virtutes currant in ftadio, per- 
feverantia tamen accipit bravium [Note 306] : quoniam qui perfeve- 
raverit ufque in finem hie falvus erit. Unde praecipitur (Apoc. ii.) : 
Efto fidelis ufque ad mortem et dabo tibl coronam vita. Habebat autem 
haec veftis in veteri facerdotio pro fimbriis mala Punica cum tintin- 
nabulis aureis, quorum fupra myfterium expofuimus. 



Cap. 56. The Dalmatic. 



Super hanc tunicam epifcopus veftit Dalmaticam, 131 fic dictam eo 
quod in Dalmatia fuit reperta. Quae fui forma figurat largitatem, quia 



3-6 The third Council of Bracara (now Bra- 
ga, in Portugal) held a.d. 572. 

3,7 Durandus (R. D. O. iii. v.) transfers 
the greater part of this chapter almoft word 



for word into his own pages, but makes one 
important change, " per contrariam generalis 
Ecclejia confuetudinem.'''' 



Innocentius III. on Sacred Vejlments. 



*55 



largas habet manicas et protenfas. Unde fecundum Apoftolum 
(1 Tim. iii.) : Oportet epifcopurn non effe turpis lucri cupidum fed hof 
pitalem. Non ergo habeat manum ad dandum collectam, et ad re- 
cipiendum porrectam, fed illud efficiatquod Propheta fuadet (Efa. lviii.) : 
Frange efurienti panem tiium et egenos vagofque due in domum tuam. ®hium 
videris nudum operi eum, et carnem tuam ne defpexeris. Ob hoc forte 
fpecialiter utuntur Diaconi Dalmaticis, quod principaliter eleclii funt 
ab apoftolis ut mentis ex officio miniftrarent. Debet autem Dalmatica 
habere duas lineas coccineas hinc inde, ante et retro, a fummo ufque 
deorfum, ut pontifex habeat honorem charitatis, 317 a ad Deum et ad 
proximum, in profperis et adverfis, juxta Veteris et Novi Teftamenti 
praeceptum, quod eft : Diliges Dominum Deum tuum ex toto corde tuo, 
et proximum tuum ficut teipfum. Unde Joannes : Chariffimi non, novum 
mandatum fcribo vobis fed mandatum vetus^ quod habuijlis ab initio. 
Atque iterum mandatum novum fcribo vobis, etc. (1 Joan. ii.). In 
finiftro quoque latere Dalmatica fimbrias habere folet, id eft, folici- 
tudines activae vitae fignantes, quas Epifcopus debet habere pro fubditis. 
Juxta quod dicit apoftolus (1 Cor. xi.) : Prater ilia qua extrinfecus 
funt, inftantia mea quotidiana, folicitudo omnium ecclefiarum. 



Cap. 57. The Gloves. 

Quia vero plerique bonum opus, quod faciunt, inani favore cor- 
rumpunt, ftatim Epifcopus manus operit chirothecis,- 90 a ut nefciat finiftra 
fua quid faciat dextra fua. Per chirothecam ergo congrua cautela 
defignatur, quae fic facit opus in publico quod intentionem continet 
in occulto. Nam etfi Dominus dixerit : Luceat lux vejira coram homi- 
nibus ut videant opera vejira bona, et glorificent Patrem vejlrum qui in 
calls eft, propter quod chirotheca circulum aureum defuper habet, ipfe 
tamen praecepit, Attendite ne jujlitia?n vejlram faciatis coram hominibus, 
ut videamini ab iis. Alioquin mercedem non habebitis apud Patre?n 
vejlrum qui in calls ejl. 

Cap. 58. The Chasuble. 

Poftremo fuper omnes veftes induit Cafulam 130 vel Planetam, e " quae 
fignificat Charitatem [Note 261.]. Charitas enim operit multitudinem 



317 a He connects " charily " with the colour j and Gregory the Great, quoted at p. 60 (fee 
of fcarlet, as do Alcuin (fee note 235, p. 113), note 107, in fn.). 



i 5 6 



Innocentius III. on Sacred Vejiments. 



peccatorum, de qua dicit Apoftolus (i Cor. xiii.) : Adhuc excellent! or em 
viam nobis demonftro. Si Unguis bominum loquar et angelorum^ chari- 
tatem autem non habuero, faclus fum velut as fonans et ctmbalum tin- 
niens. Et haec eft veftis nuptialis, de qua loquitur Dominus in Evan- 
gelio : Amice^ quomodo hue inirajli, non habens vejlem nuptialem? Quod 
autem Amictus 178 fuper os Planetae revolvitur, innuit quod omne opus 
bonum debet ad charitatem referri. Nam finis praecepti Charitas eft, 
de corde puro, confeientia bona, et fide non ficla. Quod autem 
extenfione manuum in anteriorem et pofteriorem partem dividitur, 
fignificat duo brachia charitatis ad Deum fcilicet et ad proximum. 
Diliges, inquit, Dominum Deum tuum ex toto corde tuo^ et proximum 
ficut teipfum. In his duobus mandatis pendet tota Lex et Prophetae. 
Latitude Planetae fignificat latitudinem Charitatis, quae ufque ad ini- 
micos extenditur. Unde : Latum ?nandatum tuum nimis. 

Cap. 59. The Maniple. 

Verum quia mentibus bene compofitis et divino cultui mancipatis 
faepe fubrepit acedia 318 quae quodam torpore reddit animum dor- 
mientem, dicente Pfalmifta (Ps. cxviii.), Dormitavit anima mea prce 
ttsdio^ in finiftra manu apponitur mappula, quae Manipulus 307 vel Suda- 
rium 197 appellatur, qua fudorem mentis abftergat, et foporem cordis ex- 
cutiat, ut depulfo taedio vel torpore bonis operibus diligenter invigilet. 
Per manipulum ergo vigilantia defignatur, de qua Dominus ait : Vigilate 
quia nefcitis qua hora Dominus vejler venturus fit. Unde fponfa dicit 
in Canticis (Can. v.) : Ego dormio et cor meum vigilat. 

Cap. 60. The Mitre. 

Mitra i9oa Pontificisfcientiam utriufque Teftamenti fignificat: nam duo 
cornua 318 a duo funt Teftamenta, duae fimbriae fpiritus et littera. Circulus 
aureus, qui anteriorem et pofteriorem partem comple£titur, indicat 
quod omnis fcriba doctus in regno caelorum de thefauro fuo nova 
profert et vetera. Caveat ergo diligenter epifcopus ne prius velit efle 
magifter quam norit efle difcipulus, ne fi caecus caecum duxerit ambo 
in foveam cadant. Scriptum eft enim in Propheta : ^uia tu fcientiam 
repulijii ego te repellam, ne facer dotio fungaris mihi. (Ofe. iv.) 



318 In the text before tne accldia. The 
true reading is f jpplied by a comparifon with 
St. Ivo Carnotenfis, quoted at p. 127, from 
whom thefe words are taken verbatim. On 



acedia fee note 262, in loc. 

3l8a For details concerning the Mitre, fee 
Bock, L. G. ii. 164. 



Innocentius III. on Sacred Fejiments. 



157 



Cap. 61. The Ring. 

Annulus eft fidei facramentum, in quo Chriftus fponfam fuam 
fanctam Ecclefiam fubarravit, ut ipfa de fe dicere valeat, Annulo fuo 
fubarravit me Dominus meus, id eft, Chriftus. Cujus cuftodes et pae- 
dagogi funt epifcopi et praelati, annulum pro figno ferentes in tefti- 
monium. De quibus Sponfa dicit in Canticis : Invenerunt me vigiles 
qui cuftodiunt civitatem. Hunc annulum dedit pater filio revertenti, 
fecundum illud : Date annulum in manum ejus (Luc. xv.). 

Cap. 62. The Staff, and why it is not borne by the 
Bishop of Rome. 

Baculus correptionem fignificat paftoralem, propter quod a con- 
fecratore dicitur confecrato : Accipe baculum pajloralitatis. Et de quo 
dicit apoftolus (1 Cor. iv.) ; In virga veniam ad vos. Quod autem 
eft acutus in fine, rectus in medio, retortus in fummo, defignat quod 
pontifex debet per earn pungere pigros, regere debiles, colligere vagos. 
Quod uno carmine verfificator quidam expreffit : Collige^ fujlenta^ 
Jiimula, vaga^ morbida, lenta. 

Romanus autem Pontifex paftorali virga non utitur, pro eo quod 
beatus Petrus Apoftolus baculum fuum 319 mifit Euchario primo Epifcopo 
Trevirorum, quern una cum Valerio et Materno ad praedicandum 
Evangelium genti Teutonicse deftinavit. Cui fuccefiit in epifcopatu 
Maternus, qui per baculum fanc~ti Petri de morte fuerat fufcitatus. 
Quern baculum ufque hodie cum magna veneratione Trevirenfis fervat 
ecclefia. 

Cap. 63. The Pallium. 

Pallium, 110 quo majores utuntur epifcopi, fignificat difciplinam qua fe 
ipfos et fubditos Archiepifcopi debent regere. Per hanc acquiritur 
torques 320 aurea quam legitime certantes accipiunt, de qua dicit Salo- 



319 An ancient ftaft (not, however, by any 
means of the mofi ancient type) was long pre- 
ferved at Treves, and mown as the identical 
ftaff here fpoken of. It is now at Limburg, 
and is figured by Dr. Bock (v>l. ii. PI. xxx), 
who out of regard for the traditions afTociated 
with it is confiderate enough not to pronounce 
an opinion as to its real date. 



320 Torques (a neck chain) is the term or- 
dinarily employed to defcribe the circular por- 
tion of the Papal Pallium. Hence it is com- 
pared in this paflage to a " chain of gold," 
fuch as in the Eaft efpecially was often be- 
ftowed as a mark of fpecial favour upon thofe 
whom kings " delighted to honour," 



r 5 3 



Innocentius III. on Sacred Veflments. 



mon in Parabolis : Audi, fill mi, difciplinam patrls tui, et ne dimittas 
legem matris tucz : ut addatur gratia capiti tuo, et torques collo tuo 
(Prov. i.). Fit enim pallium de Candida lana contextual, habens 
defuper circulum humeros conftringentem, et duas lineas ab utraque 
parte dependentes ; quattuor autem cruces purpureas, ante et retro, 
a dextris et a finiftris : fed a finiftris eft duplex et fimplex a dextris. 
Haec omnia moralibus funt imbuta myfteriis, et divinis gravida facra- 
mentis. Nam ut fcriptura teftatur (Eccl. i.) : In thefauris fapientics 
fignificatio difciplina. In lana quippe notatur afperitas, in candore 
benignitatis {Leg. benignitas) defignatur. Nam ecclefiaftica difciplina 
contra rebelles et obftinatos feveritatem exercet, fed erga pcenitentes 
et humiles exhibet pietatem. 321 Propter quod de lana non cujuslibet 
animalis fed ovis tantum efficitur, quae manfuetum eft animal. Unde 
Propheta : Tanquam ovis ad occifionem duclus ejl, et quafi agnus coram 
tondente is obmutivit, et non operuit os fuum. Hinc eft quod illius 
femivivi vulneribus, quern Samaritanus duxit in ftabulum, et vinum 
adhibet et oleum ; ut per vinum mordeantur vulnera, et per oleum 
foveantur ; quatenus qui fanandis vulneribus praeeft in vino morfum 
feveritatis adhibeat, in oleo mollitiem pietatis. Hoc nimirum et per 
arcam tabernaculi defignatur, in qua cum tabulis virga continetur et 
manna. Quoniam in mente reckons cum fcripturae fcientia debet efle 
virga diftrictionis, et manna dulcedinis, ut feveritas immoderate non 
faeviat, et pietas 321 plus quam expedit non indulgeat. Circulus pallii, per 
quern humeri 35 conftringuntur, eft timor Domini, per quern opera 35 coer- 
centur, ne vel ad illicita defluant, vel ad fuperflua relaxentur. Quo- 
niam difciplina finiftram cohibet ab illicitis formidine poena?, dexteram 
vero temperat a fuperfluis amore juftitiae. Beatus ergo vir qui femper 
eft pavidus. Nam juxta fententiam Sapientis (Eccl. i.) : Timor Do- 
mini peccatum repellit, qui vero fine timore exijiit juftificari non poterit. 
Hinc eft ergo quod Pallium et ante pectus et fuper humeros frequenter 
aptatur. 322 Quatuor cruces purpureas funt quatuor virtutes politicas, 
Juftitia, Fortitudo, Prudentia, Temperantia ; quae, nifi Crucis Chrifti 
fanguine purpurentur, fruftra fibi virtutis nomen ufurpant, et ad veram 
beatitudinis gloriam non perducunt. s Unde Dominus inquit Apoftolis 



E21 Pietas, though properly ufed of the 
mingled love and reverence of children to 
parents (and hence of fubj^ds to their prince, 
or of men to God), is occafionally employed 
in fpeaking of the tender love of parents to- 
wards their children. Such, nearly, is its im- 



plication here, " gentlenefs." 

^ He alludes to the three pins of gold 
(acus or fftn<z),by which, as he fays below, 
the pallium was formerly fattened to the cha- 
fuble. They are now appended to the pal- 
lium by loops of (ilk. Bock, L. G. ii. p. 191, 



Innocentius III. on Sacred Veftments. 



J 59 



(Matt, v.) : Nifi abundaverit juftitia veftra plus qua m S crib arum et 
Pharifceorum, non intrabitis in regnum cczlorum. Haec eft purpurea 
regis tunica tincta [al. juncta al. vincT:a] canalibus quam Salomon 323 
commemorat in Canticis Canticorum. Is ergo qui gloria Pallii deco- 
ratur, fi cupit efTe quod dicitur, in anteriori parte debet habere juftitiam, 
ut reddat unicuique quod fuum eft ; prudentiam in pofteriori, ut caveat 
quod unicuique nocivum eft ; fortitudinem a finiftris, ut eum adverfa 
non deprimant ; temperantiam a dextris, ut eum profpera non extol- 
lant. Dure lines, quarum una poft dorfum et altera progreditur ante 
pectus, activam et contemplativam vitam fignificant. Quas ita debet 
exercere Praelatus ut exemplo Moyfi {leg. Moyfis) nunc in montem 
afcendat, et ibi philofophetur cum Domino ; nunc ad caftra defcendat, 
et ibi neceffitatibus immineat populorum ; provifurus attentius ut, quum 
faepe fe dederit aliis, interdum fe fibi reftituat ; quatenus et quum {Leg. 
cum) Martha circa frequens fatagat minifterium, et quum {leg. cum) 
Maria verbum audiat Salvatoris. Utraque tamen gravat 324 inferius, 
quia corpus quod corrumpitur 325 aggravat animam, et deprimit terrena 
inhabitatio fenfum multa cogitantem. Ouapropter et Pallium duplex 
eft in finiftra fed fimplex in jdextra. Quia vita praefens, quas per finif- 
tram accipitur, multis eft fubjecla moleftiis, fed vita futura quae per 
dexteram defignatur in una femper collec"ra quiete eft. Quod Veritas 
Ipfa defignavit, cum intulit, Martha, Martha, follcita es, et turbaris 
erga plurima. Porro unum eji necejfarium. Maria optimam partem 
elegit, qua non auferetur ab ea in ceternum. Pallium duplex eft in 
finiftro, quatenus ad tolerandas vitae praefentis moleftias Praelatus fortis 
exiftat. Simplex in dextra, quatenus ad obtinendam vitae futurae 
quietem toto fufpiret affec~r.u ; juxta verbum Pfalmiftae, dicentis : Unam 
petii a Domino, banc requiram, ut inhabitem in do?no Domini omnibus 
diebus vita me<z. Tres autem acus 322 quae pallio infiguntur ante pectus 
fuper humerum et poft tergum, defignant compaffionem proximi, ad- 
miniftrationem officii, diftrictionemque judicii. Quarum prima pungit 
animum per dolorem, fecunda per laborem, tertia per terrorem. Prima 



323 Cant. vii. 5, Coma capitis tui, Jicut pur- 
pura regis vincla canalibus. 

324 Utraque tamen gravat, &c. Utraque 
refers direclly to litiea, indi redly to vita. And 
in faying that " both one and the other is 
burdenfome " [utraque gravat), he refers pro- 
bably to the leaden weight attached to each 
extremity of the pallium with a view to make 



it hang properly. For this la ft fee Bock, 
L. G. vol. ii. p. 193. 

325 Quod corrumpitur, i.e. which is " fubjecl 
to corruption." Compare the ufe of the pre- 
fent participle <rav a,Tot)v/i<rxovrav (equivalent 
to " fubject unto death ") in the pavTage of 
Philo, quoted at p. 8. 



i6o 



Innocentius III. on Sacred Veftments. 



pungebat Apoftolum cum dicebat : §hiis infirmatur et ego non in- 
firmor ? quis fcandalizatur, et ego non uror ? Secunda eft : Prceter 
ilia quce extrinfecus funt inftantia mea quotidiana, follicitudo omnium 
ecclefiarum. Tertia : Si jujlus vix falvabitur, impius et peccator ubi 
parebunt? Super dextrum humerum non infigitur acus, quoniam in 
aeterna quiete nullus eft affli£t.ionis aculeus, nullus ftimulus punctio- 
nis. Abfterget enim Deus omnem lacrymam ab oculis fandtorum, 
et jam non erit amplius neque lu&us, nec clamor, fed nec ullus 
dolor, quoniam priora tranfierunt. Acus eft aurea, fed inferius eft 
acuta, et fuperius rotunda, lapidem continens preciofum, quia nimirum 
bonus paftor propter curam ovium in terris affligitur, fed in caelis aeter- 
naliter coronabitur, ubi preciofam illam margaritam habebit, de qua 
Dominus ait in Evangelio : Simile efl regnum aslorum homini negociatori 
qucsrenti bonas margaritas. Inventa autem una preciofa margarita, 
abiit et vendidit omnia quce habuit, et emit earn. Dicitur autem Pallium 
plenitudo pontificalis officii, quoniam in ipfo et cum ipfo confertur 
pontificalis officii plenitudo. Nam antequam Metropolitanus pallio 
decoretur, non debet clericos ordinare, pontifices confecrare, vel eccle- 
fias dedicare, nec Archiepifcopus appellari. 



Cap. 64. Practical Exhortation. 

Ifta funt arma quae Pontifex debet induere contra fpirituales ne- 
quitias pugnaturus. Nam ut inquit apoftolus, Arma militice noftrce 
non funt carnalia^ fed ad deftruclionem munitionum potentia Deo (2 
Cor. x.)» De quibus idem Apoftolus in alia dicit Epiftola (Eph. vi.) : 
Induite vos armaturam Dei, ut pojfitis flare adverfus infidias diaboli. 
State ergo fuccincli lumbos veflros in veritate, et indufi loricam jufliticz, 
et calceati pedes in prceparationem Evangelii pacis : in omnibus fumentes 
fcutum Fidei, quo pojfitis omnia tela nequiffimi ignea extinguere : et galeam 
falutis affumite et gladium Spiritus, quod efl verbum Dei. Provideat 
ergo diligenter epifcopus, et attendat facerdos ftudiofe, ut fignum fine 
fignificato non ferat, ut veftem fine virtute non portet, ne forte fimilis 
fit fepulchro deforis dealbato, intus autem omni pleno fpurcitio. Quif- 
quis autem facris indumentis ornatur et honeftis moribus non induitur, 
quanto venerabilior apparet hominibus, tanto indignior redditur apud 
Deum. Pontificalem itaque gloriam jam honor non commendat vef- 
tium, fed fplendor animarum. Quoniam et ilia quae quondam carna- 



Innocentius III. on Sacred Vejlments. 



161 



libus blandiebantur obtutibus ea potius quae in ipfis erant intelligenda 
poscebant : ut quicquid ilia veiamina in fulgore auri, et in nitore gem 
marum, et in multimoda operis varietate fignabant, hoc jam in moribus 
a&ibufque clarefcat. Quod et apud veteres reverentiam ipfae fignifica- 
tionum ipecies obtinent, et apud nos certiora fint experimenta rerum 
quam aenigmata figurarum. Tunc enim valles abundant frumento, 
quum arietes ovium funt induti. 



Cap. 65. The Four Sacred Colours. 

Ouattuor autem funt principales colores, quibus fecundum pro- 
prietates dierum facras veftes ecclefia Romana diftinguit, Albus, 
Rubeus, Niger, et Viridis. Nam et in legalibus indumentis quattuor 
colores fuifle leguntur, Byffus, 326 et Purpura, Hyacinthus, et Coccus. 
Albis induitur veftimentis in feftivitatibus Confeflbrum et Virginum ; 
Rubeis in folemnitatibus Apoftolorum et Martyrum. Hinc fponfa 
dicit in Canticis (cap. 5), Dileclus meus candidus et rubicundus, eleclus 
ex millibus. Candidus in confelToribus et virginibus, rubicundus in 
martyribus et apoftolis. Hi et ill i funt flores rofarum et lilia convallium. 
Albis igitur indumentis utendum eft in feftivitatibus Confefforum et 
Virginum propter integritatem et innocentiam. Nam candidi facli funt 
Nazartzi ejus^ et ambulant femper cum eo in albis. Virgines enim funt^ 
et fequuntur Agnum quocumque ierit. Propter earn caufam utendum ell: 
albis in folennitatibus fequentibus, fcilicet in folennitatibus angelorum, 
de quorum nitore Dominus ait ad Luciferum : Ubi eras cum me lauda- 
rent ajlra matutina ? (Job, xxxviii.) In nativitate Salvatoris et Prae- 
curforis 326 a quoniam uterque natus eft mundus, id eft carens originali 
peccato. Afcendit enim Dominus fuper nubem levem, id eft fumpfit 
carnem a peccatis immunem, et intravit iEgyptum, id eft, venit in 
mundum, juxta quod Angelus ait ad virginem : Spiritus fanftus fuper- 
veniet in te, et virtus Altijftmi obumbrabit tibi. Ideoque quod nafcetur ex 
te fanclum, vocabitur Filius Dei. Joannes autem, etfi fuit conceptus 
in peccato, fuit tamen fanctificatus in utero, fecundum illud propheti- 
cum : Antequam exires de valva fanclificavi te (Hier. i.). Nam et 
angelus ait ad Zachariam : Spiritu fanclo replebitur adhuc ex utero 
matris fute. In Epiphania, propter fplendorem ftellae, quae Magos 



ByJJia is here fpoken of as a colour, i.e. white. See note 5 (7). 
a The forerunner , i.e. John the Baptift. 

Y 



l62 



Innocentius III. on Sacred Veftrnents* 



adduxit, fecundum illud Propheticum : Et ambulahunt gentes in famine 
tuo et reges in fplendore ortus tui (Efa. xl.). In Hypopanti, 327 propter 
puritatem Marias, quae juxta Canticum Simeonis obtulit lumen ad 
revelationem gentium, et gloriam plebis fuae Ifrael. In coena Domini, 328 
propter confedtionem Chrifmatis, quod ad mundationem animae con- 
feeratur. Nam et evangelica le£tio munditiam principaliter in ilia 
fbllennitate commendat. £)ui lotus eft, inquit, non indiget nifi ut pedes 
lavet, fed eft mundus totus (Joan, xiii.) Et iterum : Si non lavero te non 
habebis partem mecum. In Refurreftione, propter angelum teftem et 
nuncium refurredtionis, qui apparuit ftola Candida coopertus : de quo 
dicit Matthaeus, quod erat afpectus ejus ficut fulgur, et veftimentum 
ejus ficut nix. In Afcenfione, propter nubem candidam in quaChriftus 
afcendit. Nam et duo viri fteterunt juxta illos in veftibus albis, qui 
et dixerunt, Viri Galilcei, quid ftatis afpicientes in cczlum, etc. Illud 
autem non otiofe notandum eft, quod licet in confecratione pontificis 
talibus indumentis Ut utendum, confecrantibus fcilicet et miniftris 
(nam confecrandus Temper albis utitur) qualia fecundum proprietatem 
diei conveniunt, in dedicatione tamen Ecclefiae Temper utendum eft 
albis, quocunque dierum dedicatio celebretur. Quoniam in con- 
fecratione pontificis cantatur mifla diei, fed in dedicatione Bafilicae 
dedicationis miffa cantatur. Nam et Ecclefia virgineo nomine nun- 
cupatur, fecundum illud Apoftoli : Defpondi enim vos uni Viro vir- 
ginem caftam exhibere Chrifto. De qua fponfus dicit in Canticis : 
Tota pulchra es, arnica mea, et macula non eft in te. Veni de Libano, 
fponfa mea, veni de Libano, veni. 

Rubeis autem utendum eft indumentis in folennitatibus Apoftolorum 
et Martyrum, propter fanguinem pafiionis, quern pro Chrifto fuderunt. 
Nam iriii funt qui venerunt ex magna tribulatione, et laverunt ftolas 
fuas in fanguine Agni. In Fefto Crucis, de qua Chriftus pro nobis 
fanguinem fuum fudit. Unde Propheta : £hiare rubrum eft indumen- 
tum tuum ficut calcantium in torculari ? Vel in Fefto Crucis 329 melius 
eft albis utendum, quia non Paffionis fed Inventionis vel Exaltationis 



327 Hypopanti (a corruption of 'T-xktkvti, 
or 'Ttfuvn, i.e. vKavrviffi;, Salutation), one of 
the names by which the Feaft of the Purifica- 
tion is defignated. See Durandus, R. D. 0. 
lib. vii. cap. 7, and Dufrefne in -vcc. 

328 Ca?na Domini, i.e. Thurfday in Holy 
Week. As to the preparation of the Chrifm, 
or holy oil, on this day, fee Beleth . Div. Off. 
Expl. cap. 95. 



329 He alludes to the Inventio Santla Cru- 
cis. " Cruce Domini inventa ab Helena matre 
Conftantini, per Judam, ut narrat hiftoria, 
feftum ejus primo celebratum eft Hierofolymae. 
Sed Eufebius, Papa trigefimus a B. Petro, illud 
poftea ubique terrarum celebrari praecepit." 
Beleth. Div. Off. Expl. cap. 125. 



Innocentius III. on Sacred Vejiments. 



163 



eft Feftum. In Pentecofte, propter fandti Spiritus fervorem, qui 
fuper Apoftolos in linguis igneis apparuit. Nam apparuerunt illis 
difpertitae linguae tanquam ignis, feditque fuper fingulos eorum. Unde 
Propheta : Mifit de azlo ignem ojjibus meis. Licet autem in Apoftolo- 
rum Petri et Pauli martyrio rubeis fit utendum, in Converfione tamen et 
Cathedra 330 utendum eft albis. Sicut licet in nativitate fan£H Joannis 
albis utendum, in Decollatione tamen ipfius utendum eft rubeis. Cum 
autem illius Feftivitas celebratur qui fimul eft et Martyr et Virgo, 
martyrium praefertur virginitati, quia fignum eft perfect-iilimae chari- 
tatis, juxta quod Veritas ait : Major em charitatem ne?no habet quam ut 
animam fuam ponat quis pro amicis fuis. Quapropter et in comme- 
moratione Omnium Sanctorum quidam rubeis induuntur ornamentis, 
alii vero, ut Curia Romana, candidis : quum non tarn in eadem quam de 
eadem folennitate dicat Ecclefia, quod Sancti, fecundum Apocalypfim 
Joannis, ftabant in confpectu Agni, amidH ftolis 50 albis, et palmae in 
manibus eorum. 

Nigris autem indumentis utendum eft in die amiclionis et abfti- 
nentiae, pro peccatis, et pro defunctis. Ab Adventu fcilicet ufque ad 
Natalis vigiliam, et a Septuagefima ufque ad fabbatum Pafchae. 331 
Sponfa quippe elicit in Canticis : Nigra fum fed formofa, filicz Jerufalem, 
ficut tabernacula Cedar, ficut pellis Salomon is. Nolite me confiderare quod 
fufca Jim, quia decoloravit me fol. In Innocentum autem die quidam 
nigris, alii vero rubeis, indumentis utendum efte contendunt. Illi 
propter triftitiam, quia vox in Rhama audita eft, ploratus et ululatus 
multus, Rachel plorans filios fuos, et noluit confolari quia non funt. 
Nam propter eandem caufam Cantica laetitiae fubticentur, et non in 
aurifrigio Mitra 332 defertur. Ifti propter martyrium, quod principa- 
liter commemorans inquit Ecclefia : Sub throno Dei Sancli clamabant, 
vindica fanguinem noflrum qui effufus eft, Deus nojier. Propter trifti- 
tiam ergo, quam et filentium innuit lastitiae canticorum, Mitra quae 
fertur non eft aurifrigio infignita, fed propter martyrium rubeis eft 



330 Cathedra, i.e. Cathedra Petri. " De 
Cathedra S. Petri Ecclefia follennizat, quando 
videlicet apud Antiochiam Cathedrali honore 
fublimatus elTe perhibetur." Durar.dus, R. 
D. 0. lib. viii. cap. 8. 

331 Sabbatum Pafcha, i.e. Eafter-Eve. 

332 £j on j n aurifrigio, &fc. He means that 
a plain mitre is to be ufed without any golden 
or embroidered band. The later Roman 



Liturgifts diftinguifh three kinds of mitres, the 
Plain Mitre (Jimplex) made of Jinen ; the 
Orfreyed Mitre (Mitra aurifrigiata, fee note 
312, p. 152, or Mitra foliennis) ; and the Pre- 
cious Mitre (Mitra preciofa), in which the 
inner Cap (Mitra, fee note 28S a ) is almoft 
entirely concealed by plates made of the pre- 
cious metals encrufted with jewels. 



164 



Innocentius III. on Sacred Vejiments. 



indumentis utendum. Hodie utimur violaceis : ficut in Lcstare Hteru- 
falem, 333 propter lsetitiam quam Aurea Rofa fignificat, Romanus Ponti- 
fex portat Mitram aurifrifio infignitam, fed propter abftinentiam nigris, 
immo violaceis utitur indumentis. 

Reftat ergo quod in diebus ferialibus et communibus viridibus fit 
indumentis utendum. Quia viridis color medius eft inter albedinem 
et nigredinem et ruborem. Hie color exprimitur ubi dicitur (Cant, 
iv.) : Cypri cum nardo^ Nardus et Crocus. 

Ad hos quattuor caeteri referuntur. Ad rubeum colorem coccineus, 
ad nigrum violaceus, ad viridem croceus. Quamvis nonnulli rofas 
ad Martyres, crocum ad ConfefTores, lilium ad Virgines referunt. 333 a 



333 He alludes to the fpecial obfervances 
(at Rome) of Mid-Lent Sunday, when the 
Golden Rofe is carried in folemn proceffion by 
the Pope. " In hac Dominica (4th S. in 
Lent) Romanus Pontifex celebraturus ad ec- 
clefiam pergens et rediens ab eadem auream in 
manu. . . fert rofam. . . (This Rofe 
is then given to one whom the Pope dejires fpe- 
cially to honour?) . . . Demum ille cum 
multo equitatu et laetitia ingenti civitatem cum 
rofa circuit, fgurans gaudium illius populi in 
ci-uitatem Hierufalem rcverji" Durandus, R. 
D. 0. lib. vi. cap. 53. 

333a The Veftments of the Roman Church, 



with the " four Sacred Colours (p. 161) which 
the Roman Church afiigns as proper to various 
feftivals," are here for the firft time defcribed 
in their complete development. From the 
time of this Treatife there have been flight 
varieties in detail introduced from time to 
time, in refpedl of fhape and ornamentation, 
but the " Sacra Vejies" of Bifliop, Prieft, and 
Deacon, proper to the Roman Church, have 
been accepted, as here defcribed, to this day. 
[For the "Surplice," which is not mentioned 
by Innocent III., fee infra, p. 166, and Index 
in voc.'] 



i6 S 
XXXIX. 

DVRANDI MIMATENSIS EPISCOPI ^ 
RATIONALE 3,5 DIVINORVM OFFICIORVM. 

Lib. hi. De Vestibus Sacris. 

Cap. i. Change in Clerical Dress in Ninth Century. 

. . . Nota quod tempore Ludovici Imperatoris filii Caroli Magni, 
Epifcopi et Clerici cingula auro texta, exquifitas veftes, et alia fecularia 
ornamenta depofuerunt. 336 

Episcopal Vestments regarded as Spiritual Armour. 

. . . Rurfus Pontifex verfus Aquilonem fufpiciens, quamvis 
verfus Orientem feu verfus altare, fi fit magis accommodum, refpicere 
poffit, tanquam advocatus feu pugil cum hofte pugnaturus antiquo, 
veftibus facris quafi armis induitur, juxta Apoftolum, ut jam dicetur. 
Primo fandalia pro ocreis habet, ne quid maculae vel pulveris affec- 
tionum inhaereat. Secundo Amicus pro galea [note 178, p. 94] 
caput contegit. Tertio Alba pro lorica totum corpus cooperit. Quarto 
cingulum pro arcu, fubcingulum 337 pro pharetra affumit : et eft fub- 
cingulum illud quod dependet a cingulo, quo Stola Pontificis cum ipfo 



334 Durandus (Gulielmus), born in France 
cire. 1232 a.d. Biftiop of Mende 1287; died 
1296 a.d. The bafis of the text is that of 
Cellier, Lugduni, mdclxxii ; a very defective 
one, the punctuation particularly being fuch 
as often to make nonfenfe of fuch fentences 
as prefent any difficulties of interpretation. 
Here, as elfewhere, I have made no altera- 
tions, except in punctuation, without notice to 
the reader. 

335 The third book of this Treatife is en- 
tirely occupied with the fubject of veftments. 
But it confifts in great meafure of large ex- 
tracts from older writers, many of which have 
already been before the reader of the prefent 



work. I have therefore only felected thofe 
paffages which add to thefe older writers any 
thing of importance to the fubject of this 
Treatife. 

336 One effect of the reftoration of an Im- 
perial power in the Weft was that of reftrain- 
ing the tendency to extravagant fumptuoufnefs 
and fplendour in the fecular drefs of fome 
among the Clergy. See, for example, what is 
faid of Archbifhop Ethelbert by Dr. Hook 
(Lives of the Archbijhops of Canterbury^ vol. i. 
p. Z62). 

337 See note 313, p. 153, on the word fuc- 
clntlorium^ which is equivalent to the fubcin- 
gulum of Durandus. 



1 66 Durandus on Sacred Vejiments. 



cingulo colligatur. Ouinto, Stola collum circumdans, qua {Leg. quafi) 
haftam contra hoftem vibrans. Sexto, manipulo pro clava utitur. 
Septimo, Cafula quafi clypeo tegitur. Manus Libro pro gladio arma- 
tur. De iingulis etiam aliter dicetur infra. Haec itaque funt arma 
quibus Pontifex vel Sacerdos armari debet contra fpirituales nequitias 
pugnaturus. 

Difference in Number between the Vestments of the Law 

AND OF THE GoSPEL. 

. . . Quindecim ergo funt ornamenta Pontificis ... Sic 
ergo nofter Pontifex 338 plura quam octo induit veftimenta quamvis 
Aaron non nifi octo habuifte legatur ; quibus moderna fuccedunt. 
Quod ideo eft quoniam oportet juftitiam noftram magis abundare quam 
Scribarum et Pharifaeorum ; ut intrare poffimus in regnum caelorum. 
Poteft etiam dici quod nofter Pontifex octo habet a capite ufque ad 
pedes, exceptis veftimentis pedum et manuum ; fcilicet Amictum, 
Albam, Cingulum, et Stolam, duas Tunicas, Cafulam et Pallium, 
Veftimentum enim pedum potius pertinet ad noftros quam ad Aaron : 
quia noftris dictum eft, Euntes docete o?nnes gentes^ etc. 

The Surplice. 

Denique praster praemiffas veftes facris ordinibus et miniftris de- 
putatas, eft et alia quaedam veftis linea, quae Superpelliceum dicitur, 
quod quibuslibet fervitiis altaris et facrorum vacantes fuper veftes 
communes uti debent : prout in lequente titulo dicetur. Superpelli- 
ceum autem primo, propter fui candorem, munditiam feu puritatem 
caftitatis defignat : Juxta illud, Omni tempore veftimenta ^ id eft, opera 
tua, fint Candida et munda. Propter nomen vero fuum carnis morti- 
ficationem figurat fecundo. Dictum eft enim Superpelliceum eo quod 
antiquitus fuper tunicas pellicias de pellibus mortuorum animalium 
facias induebatur ; quod adhuc in quibufdam ecclefiis obfervatur, re- 
prasfentantes (Jic) quod Adam poft peccatum talibus veftitus eft 
pelliciis, Tertio denotat innocentiam ; et ideo ante omnes alias veftes 
facras faepe induitur, quia divino cultui deputati innocentia vitae cunclis 
virtutum actibus fuperpollere debent j juxta illud Pfalmiftae, Innocentes 



^Pontifex nofter, i.e. the Pontiff (Bifhop) | "Pontifex in Lege." Compare note 194, 
of us Chriftians in contrail: with Aaron the ' p. ici. 



' Durandus on Sacred Vejl?nents. 



167 



et recll adhaferunt mi hi. Quarto propter fui latitudinem congrue cha- 
ritatem defignat. Unde fuper profanas et communes veftes induitur 
ad notandum quod Charitas operit multitudinem peccatorum. 

Quinto propter fui formam, quia in modum crucis formatur, Paffio- 
nem Domini figurat, quodque illud gerentes crucihgi debent cum vitiis 
et cum concupifcentiis. 

Fiunt autem Superpellicea in quibufdam locis de crifmalibus lineis 
quae ponuntur fuper infantulos baptizatos : exemplo Moid qui de 
purpura et byflb, et aliis a populo in tabernaculo oblatis, fecit veftes 
quibus Aaron et filii ejus induerentur, quando miniftrabant in Sanc- 
tuario. 



The Pluvial or Cope. 

Eft etiam et alia veftis quae Pluviale 339 vel Cappa vocatur, quae 
creditur a legali tunica mutuata. Unde ficut ilia tintinnabulis, fic 
ifta fimbriis inflgitur (Leg. infignitur), quae funt labores, hujus mundi 
folicitudines. Habet etiam caputium, quod eft fupernum gaudium. 
Prolixa eft ufque ad pedes, per quod perfeverantia ufque in finem 
fignificatur. In anteriori parte aperta eft, ad denotandum quod fan£te 
converfantibus vita patet aeterna, feu quod eorum vita patere debet 
aliis in exemplum . . . Rurfus per Cappam gloriofa corporum 
immortalitas intelligitur. Unde illam non nifi in majoribus feftivita- 
tibus induimus, afpicientes in futuram refurrectionem quando eleclii, 
depofita carne, binas ftolas accipient, videlicet requiem animarum et 
gloriam corporum. Quae Cappa re&e interius patula eft, nifi et [Leg. 
et nifi] fola neceffaria fibula inconfuta, quia corpora fpiritualia facia 
nullis animam obturabunt anguftiis. Fimbriis etiam fubornantur, quia 
tunc noftrae nihil deerit imperfectioni ; fed quod nunc ex parte cognof- 
cimus tunc cognofcemus ficut et cogniti fumus. 



339 The name plu-v'iale (" parapluie," as 
it were), and the Cape or Hood from 
which was derived the name Cappa, and 
our own " Cope," point to the origin of the 
veftment as originally worn out of doors for 
protection from the iveathcr. The form of 
the later ecclefiaftical cope may be feen in 
Plate LI., where it is worn by the biftiops 
officiating at the Coronation of Henry VI. 



The memory of the original hood is ftill pre- 
ferved in the peculiar ornament on the back 
of the Cope, upon which the outline of a 
Imall cape or round hood is traced in embroi- 
dery. See, for example, Bock, L. G. vol. ii. 
pi. xli. [The Cappa is mentioned as one of 
the monaftic habits early in the eleventh cen- 
tury. See Thoma(Jinus De Ben. part i. lib. ii. 
cap. 48, p. 332.] 



1 68 



XL. 
SYMEON 

PATRIARCHA THESSALONICENSIS. 340 

Hzgi rqg kgoig tetrovgysocg. 

Ks<p. iri. vrsgi rov dgyjz^anzov Mavdvov 341 re zai rov 'EyzoXtfiov 342 zai rr\g 

iroifiavrizrjg pafidov. 

TvO'svrog ovv zai Oavovrog zai dvaffrdvrog zai dvsXQovrog Xgitirou ucrsg j^wv, rors 
rb Uvzvfia zarrfXh, zai rqv %ag/v s^&fioiLzv. Kai \z rr\g xugdtag ruv irtffruv 
oi ffora/jjOi 343 ruv dwgswv 344 peovcfi. Kai rovro dqXo? 6 Mavbvag. Kai ?j 
6<pgayig ds zai b^oXoyla ry\g mtirzwg h. ra> rov dg^isgstig tirqQsi izzgi^a^hri 
did tiravgfov q lyzoXitiov r/vog, Kai rovro ydg h ra tirqdsi did rqv \% zagdtag 
ofioXoyfav. 

'H pa/33og 345 ds, qv zarsy/ei, rr\v s^ovffiav B^Xo? rov Uvsv/xarog, zai rb 
GTYi^iZTizh rov Xdov, zai rb iroipavrtzov, zai rb odqysTv dvvaadat, zai rb 
rratdsvsiv rovg ditubovvrag, zai rb dvvaysiv tig havrbv rovg j&azgav. A/o zai 
Xa(3dg ojg dyzvgag avwQsv Kai rb diojzsiv rovg Qrjoiwds/g rs zai Xv/J,av- 

rizovg. Kai rzXsvraTov rov 6ravpbv rov Xg/tfroD drjXoT, zai rb rgo<?a?ov, h § 
zai vizuj/JjSV, zai ffrr^i^6/isda 9 zai odriyovpsQa, zai TotfAavo/ieda,, zai <f<pgayt~ 



340 The writer, here quoted, occupied the 
See of Theffalonica from circ. 1410 to 1429 
a.d. This Treatife was firft made known in 
the Weft by Jacobus Pontanus, a zealous par- 
tifan, who, if Cave fpeak truly (Hijl. Lit. ii. 
p. 113), was anything but a truftworthy 
editor. 

341 In this chapter he defcribes the ordinary 
drefs of a Bifhop ; his drefs of miniftry is 
fpoken of in the chapter following. The 
Mantle, with its three ftripes, technically 
called -rorafio), and the Paftoral Staff may 
be feen in the reprefentation of Patriarch 
Bekkos among the illuftrations of this volume. 
See Plate LIX. 

342 lyxoXvnov. See above, note 3 15, p. 158. 

343 This is ufed in allufion to Jo. vii. 38, 
39. " He that believeth on me . . . out 



of his belly fhall jloiv rivers of living ivater. 
This fpake He of the Spirit which they that be- 
lieve on Him Jhould receive.'"'' 

344 is here correctly ufed of a gift 

from God to man. Auoov, on the other hand, 
is properly a gift, or offering to homage, from 
man to God. See Eirenica, vol. i. p. 187 
(foot-note.) 

^ 345 In the Greek Church the Staff has not 
the form of a fhepherd's crook, as commonly 
it has in the Weft, but retains the femblance 
rather of a ftaff fuch as men might ufe in 
walking. The handle is fet on crofs-wife 
like the horizontal line of the letter T, but 
the extremities of this handle are generally 
turned up flightly, and terminate in fome 
carved ornament. See the Figure referred to 
in note 341. 



Patriarch Symeon on Sacred Veftments. 169 

t?6ft£()a, zai Kcudayuyovfcsda, xai IXxo^z&a ug Xgufrbv rd ndQri nxqovvrzg^ 
zai rovg KoXsp/ovg biutxo/xsv, xai vrdvrokv (pvXarro/isda. 



Ks<p. <nd. ITsg/ tojv ieoaov rov dey^izgewg svbu/ndroov. 

e O be ag-fcisgsvg evbverai fih wg e/'gj?xa,aev rb Urtyagiov 346 cog svbvfia 
dtpdagdtug pwrsivbv xa/ dyiwdvvrig, rb xadagbv xai (pcaridrixbv 3 * 7 'ijjtfou, xa/ 
rb roiv 'AyysXwv dyvbv xai Xa{A<7robv } by)Xouv. Ka/ r?)v zbyyiv (pvjtftv dtfb rov 
-^aX^ov' * AyaXXiddzrat y) -^vyy {JjOu J-t; rS Kugtu). E/Va rb ' Eirirgayry]Xiov, S4Q 
rb dvojdzv Ix rov ov^dvou aero xz(paXv\g bo&zTdav ftdgtv df\(x,a7ioy* Ka/ r\ sv%t) 
rovro <p7}triv' EvXoyqrbg 6 Gsbg 6 ex^suv r?)v yjd^iv avrov sri rovg avrov. 
E/Va ri)v ^u>vr)v, rr)v anb &sov idyyv ixruroudav nsgi ry)v bd<puv rifofi'evriv. Ka/ 
i) zuyji (lagrugeT h rm tfsgi^ojvvusff&ai* <pv}tii ydg, EvXoyy]rbg 6 Qsbg 6 itzgi- 
^ciivvoojv fis bbvaftAV. " Afta bs xai rb ry\g btaxoviag sgyov br t Xo7. 'O yag 
diaxovojv ffegi^wvvurai. Ka/ srt r?)v ffcapgotivvriv xai dyvslav, It/ roug vtfigovg 
xsi/xivq xai r?]v odtpvv. 

"Etfttra rb ' Etfiyovariov 349 rb xard rov Qavdrou vixrjv bqXovv, xai rt)v 
rov Swnjgog dvddradiv, oVsg xai oog tf^Sj^a po/upatccg syst. Ka/ 7) tvyji 
rovro <py}6l' Il£g/<£wo*a/ ry)v po/xtpaTccv dou Inti rbv ftrjgov Gov, bvvart. 'Ex rovrou 
xa/ ry)v bvvafhtv xa/ ry)v vixyv, xa/ rr)v sysgdiv rou Xg/tfroD, bid rr^g xadagoryrog 
xa/ dva t aagrrjo'jag, brjXwv {Leg. bqXoT.^) A/a rovro ydg xa/ avrb evri rv\g oatpvog 
exxp'eftarat. Ka/ rp ugawrqrt dou x&ti rw %dXXa gov, <pri<ri f xa/ ?vrstvai xa/ 
xarsuobov xcti fiatflXivs, svzxsv dXridtiag xai vrgaoryjrog xa/ bixaiocvvrjg. 

Eira Xafjb(3dvsi rd hin[Lavixia.^ 0 "A by rb vravrovgyixov crjf/ja'ivovtfi rov 
©sou. Ka; 7] sv^t] rovro Xsysi' 'H bs<*/a o~ou f Kvgis, bebo^adrat h )dyjSi. 



346 2rot%dgiov. The derivation of this 
word is uncertain. It is the term which in 
the Greek Church anfwers to the alba (or 
tunica alba) of the Weft. 

347 The Sticharion as being white fets forth 
to <p cot 'to -TIX.0V 'I'/icrou. With this fymbolifm 
of white garments compare Clemens Alex 
Paedag. iii. p. 286. ugwvixoTs avfyutfois xua 

<Po)TllVo7i K/ZTCCkXyiXoV 70 XiVKOV. 

348 ItftrguxyXiov i .e. what in the Weftern 
Church would be called a ftole. See note 
144, p. 84. 

349 to WiyovaTiov. This ornament may be 
feen in the figures of St. Methodius and St. 
Germanus among the illuftrations of this 
volume, PI. LVI1I. The germ of this orna- 



ment may be feen in the fomewhat fimilar 
ornaments on the imperial drelTes of Juftinian 
and his courtiers, (known in the language of 
the time as paragauda) in the Mofaic of the 
Church of S. Vitalis at Ravenna. See PI. 
XXVIII. 

350 'Efipa.v'ixiov. A Byzantine word, half 
Greek and half Latin, like many others of 
fimilar character. By derivation it will mean 
" what is added to, or fet upon, the fleeve j " 
and hence its actual ufage as a defignation of 
the cuffs, worn on either arm, by bifhops^and 
priefts in the Greek Church. Their form 
may be feen in thofe of Bifhop Nikitas, figured 
among the illuftrations of this volume. PI. 
LVI. 



z 



170 Patriarch Symeon on Sacred Veflments. 

Kai to' A/ ' y}7g£g ctod enoiTjffuv /as xai snXaffdv {is. "En 8s xai to ra?g 
ysgffiv isgovgyvGai ra /uv6T'/jgia savTOv. Kai to Tag dsOqvai. 

E/ra to Oa/voX/oi', 351 ?j Idxx.og 352 01/ 75 noXuffraug/ov, 353 a dj} r^p If roJT 
Ka&si GYiftaivovcrt yXa/vav. Kai tov laxxov /udWov 6 "Saxxog. 354 * Kai tI 
TLoXvtfTavgtov 8s. ' AXXd xai ty\v tfPovoyiTixyiv xai <pgovgV}riX7iv h natfi '/.at 
evvsxTixr^ yd^iv tov ®£oD, 8t' kv xai xa& rn^dg Zitpbri, xai to\ ndQri vKrjvsyxe. 

Ks<p. <tt/3'. To ' £l[io<p6oiov. 

Kai TsXsvTaTov to 'H/ao^o'^/ov, 355 0 aero tojv ai,awv sX'ittmv tt\v tov nXavi)- 
d&VTog KoofiaTov tojv avdooi-Truv tj/auv 871X0? ffooTriglav ts xai dvdxXr]6iv. Ou 
8r) xai tt)v fio^(pr]v dv'sXafisv 6 2wr^, h r\ xai iraQwv bid iTav^ov r){Adg stfwtfsv. 
"Odsv xal s<* sgfov. Kai s/j,*rgo69sv ts xai okigQsv xai lie) tov 6Tr)dovg a-avgo- 
si8u>g TSfftfagag sysi ffTavgovg tt)v o~Tavgooc>iv sxrvitovvrag. Kai ovtu fisv 
gToXiffdfjbsvog /ffrara/ 0 aoyjzgsvc. 

Ks<p. iry' . Ta itsvts afiipia twv isgsouv. 

\_After defer thing the ceremonies with which the Liturgy begins^ he 
proceeds as follows :1 

'AT^sra; ovv ovTog \_fc. 6 /sgsvs] xai /isra tuv aXXojv isg'sav Ta h^aTixd 



351 QaivoXiov. For the form of the word as 
compared with the older <peuvoXns s equivalent 
to panula y fee note 153, p. 86. The pri- 
mitive forms of this veftment may be feen 
(PL XXVII.) in the figure of Eufebius of 
Caefarea (from the Syriac MS. at Florence), 
or in that of St. Sampfon, among the illuf- 
trations of this volume, PI. LVI. 

352 laxxo?. This is a clofe-fitting veftment 
worn in place of the (pxivokiov by Metropoli- 
tans, as a mark of diftinctive dignity. See 
Goar, Euchol. Gr. p. 113. Its form may be 
feen in the figure of St. Germanus in PI. 
LVIII. 

353 noXutrraugiov, i.e. a Phsenolion marked 
with crofles over its entire furface. It is 
worn by Bifhops generally, or at leaft was fo in 
the time of St. Symeon here quoted. In his 
treatife De Templo (quoted by Goar, Euch. Gr. 
p. 113) he fays, 01 Xoito) tuv uo^n^i&iv (i.e. 
thofe not having metropolitan dignity; to 
(pikuviov TXr^i? ffTccvQuv Iv^vovrett' o 0*91 xa) 
'Xo'kvaTu.VQiov 0 "k'oyoi xa,Xi7v oTSt. 

351 Thefe words are explained by what the 



Patriarch fays in another paffage (De Templo, 
apud Goar, Euchol. Grtzc. p. 113), l%oug'irars 
01 ivihuiraro Iftvrai^ofASvos 0 ~2,cory)g t%uxovi%u 
ffdxxov' "Sio xcu ffd.y.xov ruvov Ov2l yu.(> 

tX il touto a zaXovffi [tavixia. ' h^tbv}X'oTigov 

TOVTO Trcto'lffTYlO't KOU 0 \vhuOVTUl o\ iXXglTOI 

ruv ct^xtifiuv, irdixxos xa.) rovro xaXovf/Avov. 

355 to &>p,o(pogiov. This veftment, mentioned 
firft by St. Ifidore of Pelufium (fee p. 49), 
and again by St. Germanus (fee p. 85), has 
from the earlieft times been worn by all 
Greek bifhops, whether Metropolitans or 
others. In form, too, it has varied but little, 
if at all, from the earlieft times in which we 
find it reprefented, even to the prefent day. 
It is worn by all the bifhops reprefented in 
the picture of the Second Council of Nicaea 
(PI. XLI. of the illuftrations of this volume), 
and may be feen alfo in the figures of St. Me- 
thodius and St. Germanus already referred to. 
An Omophorion of the fourteenth century, 
that of Archbifhop Mofes, is figured in Plate 
LVI. 



Patriarch Symeon on Sacred Veftments, 



171 



irsgifidXXsrai dft<pia. . . . "Exaffrov svXoysT ug xai 6 ' Apynpsvg ruv 
isgwv svdv/jjdroov rs xai ddcrd^srai, xai ovtoj bq rrsPi(3dXXsrai, bsixvvg ug 
7\yia6fsva s/'cv, xai sv ra> tiravpa rov Xpigtov dyid^srai, xai dyiatiftov 
fLsraborixd siffi rrdXiv sirsvhvofLSva. TLegifidXXsrai ovv Ksvrs svbvfiara, ojg 
rsXsiog xai avrbg, xai reXsionoibv sywv X^i' v ' Hevrs ydg at rsXsiai sititv 
a/ffdr/ffug rov awftarog, xai ksvts ai bvvd/xsig rqg ^vyfig dg xai 6 'iqffovg 
uyidZti fiaK-'ifyiv xai dyid^wv rov avQgUffov. "Ecr/ bs a svbvsrai, Iriydpiov, 
'Evirgay/jXiov, Zuvrj, 'J&irifiavjjua, xai <baivoXiov. Asvxa ds ravra, bid to 
xadagbv rr t g yd^irog rs xai (pursivov. 

UoXXaxtg bs xai no^vqsa xard xatgbv ruv vvjGrsiooVy bid yz rb xsvQsTv 
Yifiag dftagrrjffavrag, xai bid tov 6<paysvra usrsg fifAWVj iv sig bno/Jsvyjtfiv sXQovrsg 
tov irddovg avrov, avrov [Lift'/} 6 do /as da 0 (fort, ov) xai fsXXofisv sogrdfyiv. 
Tivsg bs ruiv crgwrwv Kgsrtfivrsgwv, 7] rot 0/ 'Sravpopoooi, 356 ruv ' A%yj{x,avbpirw rs 
tivsg, xai s~iyovdrtov syovo~i' rovro yap x,ard bojpsdv stfrtv dpyisparixqv ug xai 
6 TZravgog. Oiibsig ydg rrXr^v rov ' A^yjspzwg rovg Gravgovg rs sv rut paivoXiw 
xai sir} xsfiaXrjg, xai rb 'Effiyovdnov <poos7v, bvvarat. Tovroig bs o^ojg, bid 
ro Kgdorovg roov aXXuv yst^orovsTadatj rb \iri y,s<paXr); systv Gravfov ftovov, xai 
stfiyovdnov sv rp ispovgyiq (po^sTv, biborai. 35 ^ 



The Mandyas, or Mantle, of the Bishop, the Pectoral 
Cross, and Pastoral Staff. 

After that Chrift for us had been facrificed, had died 5 and rifen again, 
and gone up on high, then did the Spirit come down from above, and we 
received the grace of God. And now out of the hearts of the faithful 
flow the rivers 343 of the divine gifts. 344 And this is fet forth by the 



356 ol ff<rtt.vgo$o£oi. Certain of the clergy at 
the principal Church at Conftantinople had 
the privilege of wearing a crofs upon their 
cowls. See above note 152, p. 86. 

357 From this paflage we find that in the 
fifteenth century the recognifed veftments of 
the Greek Church were, with few additions 
only, identical with thofe defcribed by St. 
Germanus feven centuries earlier. St. Ger- 
manus mentions Sticharion, Peritrachelion (or 
Epitrachelion), and Phelonion, adding men- 
tion of the Omophorion as a diftinclive veft- 
ment {rod ug%ng'ia>$), worn by bifhops. To 
thefe we now find added the cuff's (common 
to priefts and bifhops), and the " Epigona- 
tion," the latter worn by bifhops only. On 



the other hand, the lyxugtov, or napkin, 
mentioned as characteriftic of a deacon by 
Germanus, finds no place in this later notice. 

Laftly, the tranxos (note 352) and the no- 
Xvtrra.v^iov (note 353) fpoken of in the later 
treatife, do not appear to have been known to 
the earlier of the two writers. Nor does St. 
Germanus make mention of a paftoral ftafF, 
or a pectoral crofs, as being in his time dif- 
tinclive infignia of a bifhop. 

But even with the additions here noticed 
the feven facred veftments of the Greek 
bifhop ftand contrafted in their greater fim- 
plicity and clofe adherence to antiquity, with 
the fifteen enumerated by Innocent III., and 
retained to this day by the Roman Church. 



172 



Patriarch Symeon on Sacred Veftments. 



Mantle, The Seal, too, and profeflion of the Faith, is fufpended on 
the breaft of the Bifhop by a Crofs, or Pectoral ornament. For this 
alfo is worn upon the Breaft, becaufe of the profeflion which from the 
heart is made. 

Then the Staff, 345 which he holdeth, fhoweth forth the power of 
the Spirit, and what appertaineth to the confirming and paftoral care of 
God's people, and the power to guide, and the chaftifing of them that 
are difobedient, and the gathering unto himfelf of them that are afar 
off. Wherefore alfo it hath handles 345 on the upper part thereof, like 
unto anchors. It fignifieth alfo the purfuing of them that are fierce 
in fpirit and injurious. And, laftly, it fetteth forth the Crofs of Chrift, 
and the memorial of victory, wherein we are both conquerors our- 
felves, and are ftrengthened, and guided, and fhepherded, and fealed, 
and led by the hand, and drawn unto Chrift, mortifying our evil 
affections, wherewith alfo we purfue our foes, and are protected on 
every fide. 

Cap. 8 i. The Seven Sacred Vestments of a Bishop. 

But the (chief prieft) Bifhop putteth upon him, as we have faid, 
the Sticharion, 346 as a lightfome garment of immortality and holinefs, 
fetting forth the pure and light-giving nature of Jefus, and the holinefs 
and brightnefs of the angels. And the prayer that he faith is from the 
Pfalm, " My foul /hall rejoice in the Lord." 

Then he putteth on the Epitrachelion, 348 which is a fign of grace 
given from above out of heaven, proceeding from the Head. And this 
doth the prayer exprefs, " BleJJed be God, who poureth out His grace 
upon His priejls." 

Then the Girdle, fetting forth in figure the ftrength which is from 
God, in that this is laid about the loins. And to this doth the prayer 
witnefs, which at the girding is ufed, " Bleffed be God who girdeth me 
about with power" By it is likewife fignified the work of miniftry, 
for it appertaineth to one who minifters that he wear a girdle. And 
yet again it is a fign of fobernefs and chafte purity, refting as it does 
upon the reins and loins. 

After this he putteth on the Genual, 349 which fetteth forth Victory 
over Death, and the Refurredtion of the Saviour, which alfo is worn 
after the faftiion of a fword. And this doth the prayer fay, C4 Gird thee 
with thy fword upon thy thigh, thou mighty one." And becaufe of this 



Patriarch Symeon on Sacred Veflments. 



l 73 



doth it fet forth both the power, and the victory, and the rifing of 
Chrift from the dead, by the purity and finlefthefs thereof. For this 
is the caufe wherefore this veftment alfo is fufpended from the loins. 
" In the prime of thy might and in thy beauty faith he, " hold on thy 
way, and pre/per, and reign, hecaufe of Truth, and Meeknefs, and 
Righteoufnefs" 

Next after this he taketh the Cuffs. 350 By thefe is fignified the 
pervading energy of God. And to this do the words of the prayer 
apply, " Thy right hand, O Lord, is glorified in ftrength? And again, 
" Thy hands made me and fajhioned me." By them, too, is figured 
His confecrating with His hands the myfteries of Himfelf. And, 
again, that of His hands being bound. 

Next followeth the Phaenolion, 351 either Saccos, 352 or Polyftaurion, 353 
by which is fignified the outer robe which He bare at the time of His 
paffion. And by the Saccos that he wears is fignified rather the like 
garment of Chrift. 354 And fo, too, may we fay of the Polyftaurion. 
Though by this is fhown alfo the grace of God, provident and protective 
in all things, and maintenant, by reafon of which He both appeared 
among us men, and endured thofe His fufferings. 



Cap. 82. The Omophorion. 

Laft of all, he taketh the Omophorion, 355 which he rolleth out 
(unfolds) from his moulders, and fo fetteth forth the faving and recalling 
to the fold of the loft ftieep of our Humanity. Of which fheep the Sa- 
viour did aflume the form ; wherein alfo He fuffered, and fo faved us by 
the crofs, And this is the reafon that it is made of wool. And both 
behind and in front, and upon the breaft, it hath four crolTes, arranged 
crollwife, figuring forth the Crucifixion. 

Such is the fafhion in which the Bifhop doth ftand arrayed. 

Cap. 83. The Five Vestments of the Priest. 

\_After defcribing the ceremonies with which the Liturgy begins, he 
proceeds as follows :] 

The Prieft then goeth thence, and with the other Priefts putteth 
upon him the facerdotal garments. He bleffeth each of the facred 



174 



Patriarch Symeon on Sacred Veftments. 



veftments, and kifleth it, even as does the chief-prieft (Bifhop). And 
having fo done he putteth it about him, mowing by that he doeth that 
they have been confecrated, and are made holy by the crofs of Chrift, 
and impart holinefs now that again they are put on. Five garments 
accordingly he putteth about him, as being himfelf confummate, and 
endowed with confummating grace. For five is the full number of the 
bodily fenfes j and five the powers of the foul, which are fanctified by 
Jefus when He baptizeth man and fanctifieth him. And the veftments 
that the Prieft. putteth on arethefe, Sticharion [note 346], Epitrachelion, 
Girdle, Cuffs, Phaenolion. And thefe are white, becaufe of the purity 
and illumination that belongeth to grace. But oftentimes too they are 
purple, in times of faft, becaufe of our mourning in refpedb of fin, and 
becaufe of Him who on our behalf was flain, in order that being put in 
remembrance of His paffion we may follow the example of Him, 
whofe feafl alfo we are about to keep. 

But fome of the principal prefbyters, the Crofs-wearers as they are 
called, and certain of the Archimandrites, wear a Genual alfo; for 
this is a matter of epifcopal favour, as is alfo the wearing of a crofs. 
For none fave the Bifhop hath power to wear both the crofles (on 
the Phaenolion and the head) and the Genual. Yet, neverthelefs, 
thofe of whom I now fpeak, becaufe of their being ordained with pre- 
cedence over others, have given unto them the right to wear a crofs 
upon the head only, and a Genual, when occupied in the holy office. 357 



APPENDIX. 



A. 

ASSOCIATIONS OF COLOUR IN PRIMITIVE TIMES, AND 
MORE PARTICULARLY IN THE FIRST FOUR CENTURIES OF 
CHRISTIAN HISTORY. 

Part i. Passages of Profane Authors quoted 358 or alluded to in the 

Introduction. 

1. Plato, De Leg. xii. p. 956. [He is fpeaking of the kind of offerings 
which may with moft propriety be offered to the gods : and he fays], fyvv £s 

2. Ibid. p. 947. He is fpeaking of the honours to be paid to the " Moft 
Worthy " citizens in the Commonwealth : that they mail have precedence in 
all Public Affemblies ; fhall reprefent the State in folemn religious Embaffies ; 
mall alone among all be crowned with Bay ; mall be Priefts, all of them, of 
Apollo and of Helios, and one among them be high-prieft in each year, and 
that by his name (as Eponymus) the year mall be known. He then adds : — 

" When they die let them be marked out from all other citizens both by 
the ftate in which they are fet out, and by their carrying out to burial, and 
by the tombs to which they are committed ; and let their apparel be all 
of white," etc. 



358 v/here a tranflation of any of thefe 
paffages has already been given in the Intro- 
duction, none is given in this Appendix, nor 
in cafes where no difficulty of any kind ob- 
fcures the meaning of the author. In other 
paffages I have endeavoured to fupply, either 
by full Tranfiations or by Notes, what appeared 



neceffary for the elucidation of meaning. 

359 fm -n-xiov, x. r. X. He means that the 
labour expended upon it fliould not be more 
than would occupy oie pair of hands for a 
month. See the tranflation of what follows, 
and the explanatory note, Introduction, cap. 
iii. p. xviii. y. 



176 Appendix. 

With this of white apparel wherein to array the dead we may compare the 
paflage that follows : — 

3. Plutarch, Quatft. 

ctvvocvTcci rhv tpv%Yiv' fiovXovroii l«s/v»jv Xoij67r(>tv x,»i xotQoc^oLv 7rg07rif67riw, co<; 
7T(>0ilUiVYlV tj&), KOlt ^ iviycav iG-f/zvqv f^zyocv ctyma, X.OC.I 7TOiy.lX0V. 

" The body of the dead they array in white, feeing that they cannot fo clothe 
his foul ; and their defire therein is to attend it, all bright and pure, to the 
grave, as one already releafed from the body, and that has contended even to 
the end in the great and chequered battle of life." 

4. Horace, Sat. ii. 61. White, the colour of focial, and in fome fort 
religious, feftival, whether of marriage, birthdays, or the like. 

Licebit 

Hie repotia,™ natales, aliofue dkrum 
Fejios albatus celebret. 

5. Ovid. Trift. lib. iii., xii. [He is writing on his Birthday]. 

Scilicet expetles foliti tibi maris honorem 

Pendeat 362 ex humeris vejiis ut alba meis f 

6. Ovid, lib. v. el. 5. [He writes now of his Wife's Birthday], 

Annuus adfuetum Doming natalis honorem 

Exigit .... 
Qutzque femel toto vejlis mihi Jumitur anno 

Sumatur fatis difcolor alba meis. 

" Though becaufe of his unhappy condition he mould rather be wearing 
mourning, yet will he, in honour of this day, put on the white robe (toga) 
offeftival." 

7. Perfius, Sat. ii. 

Negato 

Jupiter hoc illi quamvis albata rogarit. 

" Let the gods deny her requeft, even though (clad in white, and fo) with all 
folemnity of outward worlhip her prayer be uttered." 

8. Donatus on Terence (apud Wetftenium in Matt, xxvii. 28 ) Leeto vejiitus 



360 ^ n echo one might almoft believe of a 
thought yet liner and more far reaching ftill : 
rov c&yuva. rov xuXov ■hycuvifffxai' <rov "hfiopov 

TiTl'klX.a.' XOITTOV UirOTtllTUt 0 TVli ^IXUIOffVv'tlS 

flftigoi, x. <r. X. 

361 Repotia. The return feaft given by the 
bridegroom on the day after a marriage. 



Fejlus apud Scheller : " Repotia poftridie nuptias 
apud novum maritum caenatur. Quia quali 
refkitur potatio." 

362 Pendeat ex humeris. Note this expreflion 
as fuggefting that it is of the full and flowing 
fupervefture (and here the Toga) that he 
fpeaks, not of the Tunic. 



Appendix A. 



177 



candidus arumnofo obfoletus : purpureas diviti, phceniceus 363 pauperi datur : 
militi chlamys purpurea induitur. z §* 

" White vefture is for them that rejoice, and fad clothing for them that are 
opprefled with grief. Purple is bellowed upon the rich, dark red 363 upon 
the poor. A purple chlamys is the mantle of honour 364 for a foldier." 

9. Martial, Epig. i. lvi. [After defcribing the pleafures of the country, 
where men can do as they like and drefs as they like, he adds] : 

Non amet hanc vitam quisquis me non amat opto, 
Vvvat et urban is a/bus in officiis. 

The worft he will wifh for his enemies is that they may be bored as he 
had often been, when at Rome, by the ceremonious etiquette of the Capital, 
on occasions in which the wearing of white drefs was a kind of focial necemty. 
To the fame efFedr. he exprelTes himfelf elfewhere, when defcribing what to 
him appear the real bleffings of life ; one of which is " toga rara" the times 
few and far between, when one mall need to wear the long white robe of 
burdenfome ceremony. I quote the epigram becaufe of its own worth : — 



AD JVLIVM MARTIALEM. 

Vitam quae faciunt beatiorem, 
Jucundifiime Martialis, haec funt : 
Res non parta labore, fed relicla : 
Non ingratus ager, focus perennis ; 36d 
Lis nunquam, toga rara, mens quieta \ 
Vires ingenuae, 366 falubre corpus, 
Prudens fimplicitas, 367 pares amici, 
Conviclus facilis, fine arte menfa ; 
Mens non ebria, fed foluta curis : 



363 Phceniceus. There were in Italy com- 
mon, and not coftly, dyes, of home produce, 
which furni/hed a colour approaching to 
purple, but without the luftre and brilliant 
colour of the more expenfive Tyrian or La- 
conian dye. This is the " noflra plebeia pur- 
pura ac pane fufca " of which Cicero fpeaks 
(pro Sextio) 5 the piXalvct vrogipvgct, which 
Plutarch attributes to Cato, oppofing it to the 
i^v^a. kx) o\iia. (apud 061. Ferr. p. 707, 2). 
Some fuch cheap and inferior purple is evi- 
dently here meant. 

364 Militi chlamys purpurea induitur. He 
does not mean fimply " the foldier wears a 
purple chlamys," but, that a chlamys of purple 
would be the drefs of honour put about the 
moulders of a foldier, whom an " Imperator " 
delired to honour. For an example, fee the 
paffage in Commodus' letter to Albinus, 
quoted in the Introduction, cap. 3, p. xviii. 



This ufage of bellowing robes of various kinds 
as marks of imperial favour was one of the 
many Eaflern cuftoms imported into the Weir, 
of which, under the Empire, we find trace, 
and which in various ways have left their 
mark upon the ufages even of modern fociety. 
Witnefs, for example, the mantle of purple^ 
with which a Knight of the Garter is folemnly 
inverted in the prefence of his Sovereign. 
The hiftory of the Papal "pallium," briefly 
{rated in the Introduction (fee Index in %>oc.)j 
is a remarkable inftance of the fame kind. 

365 Focus perennis (a permanent hearth, and 
fo), a houfe of one's own. 

366 y nes ingenue (inborn, or natural, 
ftrength, and fo, with the words that follow), 
" ftrength and health." 

367 Prudens fimplicitas. (Pgoviftot us 01 o<p&is 
xa.\ dyA^OLiai us al •xi^Hrn^u.'i. (Matt. x. 16.) 



A A 



i 7 S 



Appendix A. 



Non triftis torus, attamen pudicus : 
Somnus, qui faciat breves tenebras : 
Quod fis, efTe velis, nihilque malis : 
Summum nec metuas diem, nec optes. 



(Lib. x. Epig. xlvii.) 



10. Artemidori 3 " a Oneirocritica, lib. ii. cap. 3. 

Tlzg) zr^rog xx) xocru,ov 7rxvro2d,7rov xv^zi'ov rz xx) yvvxixetov. 

TlS£t IrSqrog xx) xbo-pov 7rxvro2d7rov 7roiovuzvog rov Xo'yov 7T£00tov ttz^i dv 
FKiviis, lyfca^iov rz xxt %tviig, vyovftxt 2ztv 2txXx(&Ztv. 'ErQyg q o-vvvfag Trxcriv 
dyx&A' xx) q xxtx ty,v ul^xv rov zrovg. Qz^ovg filv ydg ovrog o&ovtx rs xx) r^tfixxx 
tjxdrix 2oxziv (po^iiv ayet&ov xv $Hyi xx) vyizi'xg crvpfioXov. 'KziyZvog 21 igtvcc tudrix, 
xxt ravrx xxtvd. Mova> 21 ra> 2ixyiv z^ovri xx) 2ovXztxg xTrxXXxxnaivri ttovyi^x 
rd xxivd iud,rtx. Kx) fcUf&Mog fiXZTrerxt {Leg. fixd^rzi) 2td to 7roXX-/}V Zfcziv 
rgitytv xxi \7v17toXv dvr'z%ziv. Azvxd 21 tpdrix roig tz^zvri ftovoig vvf&tpigu xx) 
2ovXoig 'EXX-/jvav. Toi$ 2z xXXoig rx^x^dg anpieitvu, 2ix to rovg zv 0^X0 xvx<rr^z- 
<po/xzvovg Xzvxd z%ziv 1 par ice. JZugoTe%vciis 21 d^yi'xv xx) q-%oXy,v. Kx) oo~a xv 
ttoXvtzXzo-tzqx v; rd tf&xrtx roo-o'vrca ttXziovx. Ov ydg %£og z^yav ovrzg 01 dvS^oJ7roi, 
xx) /xxXitrrx ot rag fixvxvcovg r'zy^vxg z^yx^buzvoi, Xzvxoig ipxriotg %gavTXl. AovXot 
(Leg. 2ovXotg) 21 Y>cot/,x'iav yJovotg roig Zv 7irgcio-crovo-t' roig 2z ciXXoig ttovyi^o'v. EXzy 
'£Z'. yxg rovg xxxsog 7f^d,(7(rovrxg, 2id rz {Leg. aid rz to) ty,v xvty,v roig 2zo-7rorxtg 
cog Z7rt7rXzio-rov (ffitv zcr&^rx \%t rovra) tm ovuga ov ytvovrxt zXzvh^ot uo-ttz^ 01 raiv 
'EXX'/jvav. 'Av2q) 21 voa-ovvri Xzvxd z%itv tficdrtet QcIvc&tov 7r^ocrxyo^zvti' 2tcl to rovg 
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<yc£g ot ciTro&xvovrzg dxx' 01 TrzvSovvTSg rovg ciTroSv^o-xovrxg roiovroig %gavTe&t. C)2x 
21 lyco TToXXcvg xct) 7rzvqrc<,g xa] 2ovXcvg y.Xi 2icrudrxg votrovvrctg , eV xcti ftzXccvct. 
2oxovvrzg ifciiv ipdrict c47rd6civov' v]v ya,(> ilxbg ro'vrovg {,th Iv XsvxoTg 2icl rljv a7ro^Ixv 
ixY-opiT^ijio-bcii. "Eoti $1 ciXXag v {/.-Xxivci IrS/.g 77U<rt ttovyiQcI' 7rXhv rm TO, 
XxOgxiec Igyei^ottev&v. HoixiXyv 21 lo-^rx iyjuv -a ciXov^ys2x h^ivo-i fth xxt 
QvpiXixoig xxi crxv}Vixoig xxi roig m^i rov Aiovvtov povoig riyniirxig crvpfyigti. Toig 
$i Xoi7rotg TXQXftotg, xx) xiv2vvovg pojovg ttKpz^si, xxs rci x^v7rrx eXeyffil. Tovg 
21 vovovvrxg V7T0 2pii/Jzwj %vftav xx} TroXXyjg ftohyig ho%Xr}di)VXt cr^uxivn. Tlo^Qv^ct 
oi Irfag 2ovXoig clyxDq xxi 7rXov<rtoig' o\g yAv yclg 2ix to yJ/i yirzhxi IXivQi^lxv 
trtifAUtvst' olg 21 2icl to fiij \% it dm <v, xxi to) a^'.dpxTk xxrdxXY,Xov zivxi, rtuw xxi 
tvooc\ixv TT^oxyopzvit. l^otrovvrx 21 ct/xigU xxt jrtvjjTQt fiXxTrru' TToXXoTg 2i xx) 
2z<r(£X 7rgoyyyZiXi. Xg>j yu^ tov 'zy^ovrx 7ro£<pvgxv 7rdvra)g hdSnpx lj (rrz^xvov 
£%nv, xa) 7roXXovg ctx.oXov(!)ovg yj (pvXzxxg. Toig 21 ttz?) rov Aiovvrov rzfcvirxig rd 
xvrcl ty, aXovgytoi o-a^xivzi. Kox-^iva 2l [27^5] xx) 7rZ<rx v\ to'.xvta loSysg A 7roc><pv- 
^o,3x(pAg olg pzv tqxvuxtx, olg lz 7tvoztov Itti$Z(>zi. Tvvxizzt'x 2z loShg xydpoig 
fcovoig e-vf&tpzgu, xx) rotg Z7r) dvyAXnv xvxfix/vovo-iv' ot (Av yd^ yxf/yjo-ovo-iv ovra) xxrx~ 
Qvpiovg yvjxixxg earn roig xvrolg %giie~dxt xoxrfAoig' ot 21 aid to h ry\ V7rox(>ttrzi 
z8og pzydxxg zgyxrixg xx) pt'cQovg X^ovrxi. Tovg 21 Xoi-rrovg xx) rcov yvvxixav 
o-TYigitrxzt xxt votrco yzydx-Y, 7rzgifidxXzt, 2tx to uxXdxxov xx) dtr&zvzg rcov rd roixvrx 
(pO£ovv~cov. Ev f,izv rxig zo^Txig y.x) KXVYiyvQZo-iv ovri 7rotxiXi) ovri yvvxtxzix fixd.7rrzi 

367 a See note p. xi., for particulars concerning this Writer. 



Appendix J. 



179 



mat to-C-Jis 3 ^ 8 Bx^Sx^tx^v 21 lo-fanx. s%etv zvirxivxT^'v^v #<rjrgg ol fixofix^ot lx.11 
<Z7mvxi fiovXouzvco 07rov TOHX-vry gVljsjr* ftgavTcu ol 2iXT^i'/2ovrZg, xyx^xg t«; exit 
SixTgificig o-nuxlvu, TLoXXxxig ^ xca to IxsT xxrxBtZvxi 7T£oxyyzXXu. Toig 2s 
Xonroig voo~ov xxi o,7r^xy(xv 2v}Xo7. Ta 2i xvtx xxi v t 'Patzxixy, \<r§\q jjv vvv 
ti&zvov 368 ' xxXovirit. 

MxXxxy 2z krQqrt xxl -zroXvTiXiT %gqo-dxi nXovo-loig f&h ayxOov xxi 7T£vriTiv' olg 
fAiv yx^ v nx^ovcrx o*tcifiim Tf>v$i), olg 2i ^pxi2^orz^:i tx Trgciyuxrx 'itrreci. AovXoig 
xxi XTrogoig vo'o-ov TTQoxyoQivli. KoXoBxi oi xxi ct 7? QZTTtig icdqr&s fylf&l'ecg XXI 
X7T£x\ixg o-^uxivovo-i. ~XXx t uvg 2i >jv Iv/o; ftxvovnv, oi 2l Ipicr^iox, ol 2i B/^iov, 
xxXouo-t, OXityiv xxi o-Tlvoftagixv xxi roTg dixx^oi'J.voig xxrxhxriv uxvtzvztxi, 2ix 
to t[67Tif>icx;ziv to trafAot, To xvro xxi o Xzyouzvog (pxivoXng' XXI i'lTi c&XXo 
Tovroig 6f.coiov uq' ohv xkoXXvuv tx IpcxTix txvtx *j z%ziv fi'iXriov. Tcov 2z xXXav 

IfAXTlMV O'jhv XZ oXXvtiiVOV (TVLl'piQll , l\ 7T0V TOig TTiVr^l XXI OOvXoig XXI 2z2z!XVJOig 

I) xxTX^ioig xxi 7TXTI Toig h o-vvoyji ovtriv. ' A7roXXv[XZvx yx^ txvtx toov 7T«g<- 
iyovrcov to (rupx xxxoov xttmXzixv o~/icixi'vzi . Toig 2z xXXoic OVTZ yvppovrPxi ovrs 
ly.xnx a,7roXXvsiv xyxQov' 7rxv yxg to 7rgog xocpov nveg xttoXzo-Qxi o-r,ux/vzi. 
Fvvxixc ol 7roix:X-/i xxi uvSti^x lo"Shg <rv/x(p ; ^zi, ^xXittx 21 ztxi'^x xxl TrXovrix 'H 
ftiv yaQ 2ix T-yjV l^yxrlxv, -a 21 2ix rtjV Tgvipyiv, xvSvi^xTg ItrOqcrio-t ftgavreci. Tx 21 
\2i6ypox IfAXTix 7CXo-iv xyxfov o~nfiXtvovo-t, xxi [AxXtrTX To/g ivXxfiovrxivoig' \Xiy%- 

6i)VXl yxg 0V% let TO TOIOVTOV "fc^aiXX. 'Aii ^5 XpilVOV XX§X^X XXI XXfATTQX IfAXTlX 

e%iiv xxi 7Ti7rXvftivx xxXoog v ov7TX£X xxi x7tXvtx > 7tXkv toov TXg ov7ro)oiig z^yxcrixg 
i^yxtppzvav. 

II. Of the entire paffage, as given above, I would call more particular 
attention to the following, as bearing upon questions difcufTed in the Intro- 
duction to this Treatife. 

Significance of White Garments. 

x. " White garments (feen in dreams) are a fign of good only for priefts,^ 
and for flaves in Greece. To all others they are a fign of troubles, becaufe 
it is in the bufy crowd (of great cities) that men wear white garments. But 
to artizans they portend idlenefs, and leifure ; and then the more complete in 
proportion to their greater coftlinefs. For men wear not white garments when 
at work, efpecially if engaged in the humble mechanical trades." 

The Dead clad in White : Mourners in Black. 
/3. "To a fick man the wearing white garments is an announcement of 



368 This ftatement, that a drefs like that of 
women, and of varied colours, is for harm to 
none in time of feafh or public aiTemblies, has 
been already noticed. See Introduction, p, 
xi, note u. 

368 a T't(oivo; or rjjjSsvvas, a " toga." 

369 He does not mean that priefts on days 
of facrifke wore none but white garments, be- 



caufe, as we fhall fee below, this was not the 
cafe. But days of facrifke, and of public fes- 
tivity accompanied by Sacrifice, were days on 
which white drefs was aifumed by the people 
generally ; and fuch days were days of profit 
to the lower order of priefts, and of public 
honour to thofe higher in ftation. 



i8o 



Appendix A. 



death ; becaufe it is in white that the dead are carried out to burial. But a 
black robe is a fign of recovery ; for it is not the dead, but they that mourn 
for the dead, that are fo drefled." 

Gaudy Coloured Dress. 

y. " The wearing of parti-coloured or of fea-purple drefs, bringeth good 
to priefts, to ftage -players, and actors, and among artizans to thofe only who 
have to do with Dionyfus. But to all others they portend trouble and danger 
only ; and ferve to the detection of fecrets. And for fuch as are fick they 
are figniflcant of oppreiTion by acrid humours, and much bile." [To this may 
be added what follows later in the Chapter.] " To women, parti-coloured 
garments, coloured like unto flowers, are of good import, efpecially to harlots, 
and to the rich. For harlots, becaufe of their occupation, and the rich, out 
of luxury, wear garments fuch as thefe." 

Robes of Purple, and Scarlet. 

" Robes of purple are of good fign for flaves, and for rich men ; to the 
former becaufe, flaves having no right to fuch, they are figniflcant of freedom ; 
to the rich, becaufe in refpect of wealth alone they have no power to command ; 
and purple, being correlative to official dignity, portendeth to them rank and 
reputation. But purple is death to a fick man, and harmful to one in poverty. 
And in many cafes they have been found to foretell even bonds. For the 
wearer of purple mult needs have either the band (diadem) that is proper 
to kings, or a chaplet (ernqteing, note 54.) [bound about his brow], and be 
furrounded with many attendants or guards. But to fuch as work in matters 
pertaining to the worfhip of Dionyfus, ordinary purple has the fame flgnifl- 
cance as the fea-purple. Veftments of fcarlet and the like, and fuch as are 
dyed purple, portend wounds to fome, to others fever." 

The Chlamys and the Pjenula. 

s. "The Chlamys, which fome call Mandyas, others Epheftris, others 
Berion, foretelleth trouble, and difficulty, and to men under trial, condemnation, 
becaufe of its compafling and confining the body. And like to this is the 
flgnificance of what is called a e Paenula,', and of other garments of the fame 
kind." 

Vestments of Heathen Priesthood. 

12. Tyrian Priefts wore a ^(tot s-A^Tyc-^oj, i.e., a Tunic with a broad 
band (r/avus), probably of purple. Herodianus, lib. v. apud Ferrar. He is fpeak- 
ing of the honorary Priefts of Elagabalus or Heliogabalus, the Syro-Phcenician 



Appendix A, 



181 



Sun-God. rot, r7rXoiy%vo& rav tegovgyviOzvrav roi n u^d^oirot, iv xgvcroiq <rx.zvscriv 
V7rlg Ki(poiXva ovk oUzrai ^jj riv\$ In ivrzhzig otv6(>a7rot 'ityiqpv, o'ir ewet^yot ra\> 

<rr(>xro7ri$6H> tcou ol h rocig pzyia-ruts 7rg«fs<r<v, uvz^cotr^zvoi yjroovaq 7ro2'^zig xott 
yi i. parous, voptco (Poivi'xav, iv [/zra> (pzgovrzg pctoiv 7ro^Cpv^xv. 3 ^ 0 'i7rc3tiftst,o-t cii Xivov 
■7rZ7roiypzvoi$ \ygnvro, ami^ ol x,ccr zx-zlvcc roi \^^toi 7T(>o<pvirzvovrzs. 

13. So in Tynan colonies, as for example, the Priefts of Hercules (Mel- 
carth) at Gades; Silius Italicus, Punica, lib. iii. 

Nec difcolor ulli 
Ante aras cultus j velantur corpora lino, 
Ex Pelufiaco praefulget ftamine vertex : 371 
Difcinctis 372 mos thura dare, atque e lege parentum 
Sacrificam lato veftem diftinguere clavo. 

14. To the fame effecl: is what Tertullian fays of the Priefts of Saturnus at 
Carthage. De Pallio, cap. 4, p. 213. 

t{ Latioris purpura? ambitio, 373 et Galatici 3 ? 4 ruboris fuperjedlio, Saturnum 
commendat." 

In the fame place he fpeaks of the Priefts of Ceres as drefTed wholly in 
white, thofe of Bellona in dark and gloomy garb. 

" Cur . . . non fpeclas . . . illos habitus qui novitati fuse flare 
religionem mentiuntur, cum ob cultum omnia candidatum, et ob notam vitas, 
et privilegium galeri, 375 Cereri initiantur ; cum ob diverfam afFedtionem tene- 
bricae veftis, et tetrici fuper caput velleris, in Bellonae mentes {al. montes) 
fugantur." 

15. Priefts of Dionyfus wore purple. See Artemidorus, quoted above, No. 
10, and Clement of Alexandria, Pad. lib. ii. cap. 9, quoted later in this 
Appendix. See No. 39. 

16. At Rome the Pontifices wore a Toga pratexta {i.e., bordered with 
purple). See Lampridius, quoted in note v, p. xi. And to the fame efFecl: 
is that of Livy (xl. 42), when, in fpeaking of the Triumviri Epu/ones^ 6 
he fays that to them idem ut Pontifici lege datum toga pratexta habenda 
jus. 



370 ptKv tfogQugav, i.e. a fingle band or 
ftripe (clavus) of purple. Compare Silius 
Italicus in No. 13. 

371 That is, they wear a cap, or ^/r^as, 
made of fine Egyptian linen. 

372 This points to the long tunic, not girt up 
by any cingulum. 

373 Latioris pur pur tie ambitio. This laft 
word [ambitio) may poffibly be ufed with re- 
ference to its literal meaning, " going round," 
and fo of "the comparing" of the veftment, 
on its border, by a broad purple ftripe. But 
the more probable meaning (as the previous 



context mows) is " the ambition of wearing 
a broad purple ftripe" correfponding to the 
latus clavus of Roman ufe. The words here 
commented on refer to the Tunica ; the juper- 
jeclio, &c. (ItIvo'u/x.ci) to the Super-veftment. 

374 Galaticus rubor, i.e. fcarlet. Plinii 
Hift. Nat. xxii. cap. 11. Infci <vejles fcimus 
admirabili jacco. Atque ut Jileamus Galat'uz, 
Africa, Lufitania cocci granum Imperatoriis 
paludamenth dicatum, &c. &c. 

375 Note 124, p. 72. 

376 Triumviri Epulones. Commiflioners who 
regulated the public facrificial feafts. 



182 



Appendix A. 



17. When facrificing, the Pontiffs commonly covered the head with a 
portion of this Pratexta. To this Virgil alludes, when he reprefents Helenus 
giving directions to JEneas as to the ceremonial drefs of facrifice : JEn. iii. 404. 

Qij'in ubi tranfmiffae fteterint trans aequora clafTes, 
Et pofitis aris jam vota in littore folves, 
Purpureo velare comas adopertus amiclu, 377 
Ne qua inter fanctos ignes in honore Deorum 
Hoftilis facies occurrat, et omina turbet. 

18. So alfo Flamens wore purple (Servius on JEncid iv.), and Augurs 
a Trabea of purple and fcarlet, known as tlfiafyw. Hence the allufion of 
Cicero when writing to Atticus (ad Att. ii. 9), he fays: — 

" Proinde ifti licet faciant quos volent Confutes, Tribimos plebis ; denique 
etiam Vatinii ftrumam facerdotii $t/3dq>u veftiant " (i.e. let them make Vatinius 
an Augur.). 

Part II. ASSOCIATIONS OF COLOUR IN HOLY SCRIPTURE. 

19. White Robes are fymbolic of joy, Eccl. ix. 8 : of purity and cleanfing 
from fin, If. i. 18; Dan. xii. 10; Rev. iii. 4, 5; Rev. vii. 13, 14: of 
righteoufnefs, Rev. xix. 8. 

20. In white angels are clothed, Matt, xxviii. 3 ; Mark, xvi. 5 ; A£ls, 
i. 10. In white, too, our Lord was feen in vifion at the Transfiguration, 
Matt. xvii. 2; Mark, ix. 3. In white "The Ancient of Days " was feen 
in vifion by Daniel, Dan. vii. 9. 

21. White are the robes of Levites at the Dedication of Solomon's Temple, 
2 Chron. v. 12. White (becaufe made of Linen, note 16) the robes of Priefts. 
White the robes with which the High-prieft entered the Holy of Holies, 
on the Day of Atonement. See Philo Judaeus, quoted at p. 8, and fee note 
i7> P. 7. 

Red. 

22. Red is the colour of wine (the blood of the grape), Gen. xlix. 12; Pf. 
Ixxv. 8 ; Prov. xxiii. 36 ; If. lxiii. 2. 

23. Red is the colour of blood (2 Kings, iii. 22, &c), and fo affociated 
with the idea of battle, Nahum, ii. 3 ; Zeoh. i. 8 ; Rev. vi. 4. 

24. Red is alfo a royal colour, and ufed in the decoration of kings' 
palaces (Either, i. 6). And as fuch probably ufed in the decoration of the 
" Houfe of God," King of kings, and Lord of lords. 

25. But at other times red is affociated with the idea of fin ("Thy fins, 



177 This line is quoted by St. Jerome, on Ezek. xliv. See above, p 30, in Jin. 



Appendix A. 183 

though they be red like crimfon"), If. i. 18; or with the imperfonation of Sin 
defcribed, in Rev. xii. 3, as a great dragon having feven heads and ten horns. 

Blue, 

26. Blue is (like red) a royal colour, Eft her, i. 6, ufed efpecially in " royal 
apparel," Efther, viii. 15. Compare Ezek. xxiii. 6. 

27. It was ufed (compare No. 24) in the decoration of the Tabernacle and 
Temple (Exod., Numb., 2 Chron., pajjim) and in the veftments of the 
High-prieft, Exod. xxviii. 31, &c. 

28. We alfo find it mentioned as one of the produces of " Tyrus," Ezek. 
xxvii. 7, 24 ; and afTociated with purple in the clothing of idols, Jer. x. 9. 

Scarlet. 3 ? 8 

29. Scarlet is a royal colour, 2 Sam. i. 24 ; Lam. iv. 5 ; Dan. v. 7, 
16, 29. 

30. As fuch, probably, it was ufed in the decoration of the Tabernacle 
(compare Nos. 24 and 27) and of the Temple, 2 Chron. ii. 7 ; and in the 
veftments of the High-prieft, Exod. xxviii. 6, &c. 

3 1 . From its refemblance to the colour of blood it has a fymbolical ufe 
in " cleanfing from {in" {"without Jhedding of blood there is no remiflion"). 
Lev. xiv. 4; Heb. ix. 19. 

32. As being a brilliant and very coftly colour it was rarely ufed by 
unofficial perfons, as an ordinary colour of drefs, fave by the very wealthy, 
or by immodeft women. (See above, No. 1 1, y.) Hence it is fometimes fpoken 
of in Scripture (as ellewhere) as a meretricious colour, Rev. xvii. 4, 5, or as 
fymbolical of fin generally, If. i. 18 ; Rev. xvii. 3. 

Purple. 

33. Purple is a royal colour, Judg. viii. 26 ; Efther, i. 6 ; viii. 1 5 ; Mark, 
xv. 17. 

34. As fuch (compare Nos. 27, 30) it had its ufe in the Tabernacle, 
Numb. iv. 13. 



378 Scarlet was attainable, from its great 
coftlinefs, only by the wealthy. This pro- 
bably explains the phrafe employed in Prov. 
xxxi. 21, where, in fpeaking of the "virtuous 
woman," it is faid that "all her houfehold 



are clothed with fcarlet," i.e. by her prudence 
and wife management there is abundance of 
clothing, even the moft coftly, for all that 
need. 



Appendix A. 



35. And for a fimilar reafon, when ufed by private perfons, it is regarded 
as a proof, fometimes of abundant wealth, Prov. xxxi. 22 (where the clothing 
of " the virtuous woman " is filk and purple), more often of luxury and felf- 
indulgence, as in Luke, xvi. 19. 

Part III. ASSOCIATIONS OF COLOUR IN EARLY 
CHRISTIAN WRITERS. 

36. Clemens Alexandrinus, Pa dag. lib. ii. p. 233. 

" I honour that ancient Lacedaemonian people, who allowed none but 
harlots to wear garments wrought like unto flowers, and ornaments of gold." 

Sellers of Incense and Dyers of Wools should be banished from the 
Commonwealth of Truth. 

37. Ibid. p. 208. [He had been fpeaking with ftrongeft condemnation 
of the ufe of unguents, and fcents, and incenfe, and the like (for purpofes of 
luxury), and he adds] : 

"With good reafon, to my judgment, did they aft, who, indignant at feeing 
pains bellowed on things like thefe, held fcents and unguents in fuch ill efteem, 
as emafculating all manlinefs of character, that they banilhed the makers of 
them from well-ordered ftates, and did treat no otherwife the dyers of various 
wools. An unrighteous thing it were that garments full of deceit, and un- 
guents, mould find their way into the city of truth. . . . And if perchance 
it mould be faid, that the Lord, the great High-prieft, offereth the incenfe of 
fweet favour unto God, let them learn that this is no facrifice and fweet 
favour of (actual) incenfe, but that which the Lord doth offer is the acceptable 
oblation of holy love, the fpiritual fweet favour, upon the altar." 

Dyed Garments Signs of an Evil Disposition. 

38. Ibid. p. 234. 

" All dyed colours mould be avoided in drefs ; for thefe are far away 
both from man's need, and from truth ; and befide this they give proof of 
evil in the inward difpolition." 

Garments Dyed like unto Flowers, fit only for Worshippers of Bacchus, 
for Heathen Priests, and Stage Players. 

39. Ibid. p. 235. "For men that are pure and unadulterate in heart a 
white and fimple garb is the molt fitting for their ufe. Plainly and purely 
fpeaketh Daniel the prophet. Thrones, faith he, were Jet, and one took his feat 
thereon as it were the Antient of Days : and His raiment was white like fnow. 
And the Revelation fpeaketh of beholding the Lord in the like vefture. " I faw 
at the foot of the altar the fouls of them hat thad teftified for Chrift, and there 
was given unto each one white raiment." But if need mould be for feeking 



Appendix A. 



185 



any other colour, that natural colour which is of truth, fufficeth. But garments 
coloured like unto flowers are fit only for Bacchic rites, and for the mummeries 
of heathen priefts. Purple, too, and filver thTues, are ' for tragedy players, 
not for real life,' as the comic poet writes. Whereas the life of us Chriftian 
folk fhould be anything rather than a vain pomp." 

The Spiritual Meaning of that which is written concerning " the 
Raiment of Gold wrought about with divers Colours." 

40. Ibid. p. 236. He had been fpeaking in ftrong condemnation of 
women wearing gaudy colours, fuch as thofe above fpoken of. And left any 
mould defend this by alleging words of Scripture, which, as he judged, were 
to be fpiritually underftood, he writes as follows : 

" What though the word of God by the mouth of David fpeaketh in 
Pfalm concerning the Lord, faying, Kings 1 daughters were among thine honourable 
women : on thy right hand flood the queen in a vejlure of gold, and with garments 
fringed with gold was Jbe compaffed about. 3 79 In this he would have us to un- 
derftand not raiment of luxurious foftnefs, but that which is wrought of faith, 

he incorruptible adornment of them that have received mercy, the adornment 
of the Church; wherein Jefus, the guilelefs one, fhineth out as gold, and the 

fringes, made of gold, are the elect.." 

In White true Beauty is to be Found. 

41. Ibid. p. 239. (f Why is it then that ye are attracted by that which 
is rare and coftly, rather than by that which is ready to your hand and of eafy 
purchafe ? It is becaufe ye know not what is the truly beautiful, and the truly 
good ; and, in place of realities, beftow your pains upon what is efteemed only 
among men of no underftanding, to whofe imagination, as with men mad, 
white and black feem both alike." 

TERTULLIAN. 380 
Dyed Colours displeasing to God. 

42. De Habitu Muliebri, cap. 8. " Quis eft veftium honor juftus de adul- 
terio colorum injuftorum ? Non placet Deo quod non ipfe produxit, nifi h* non 
potuit purpureas et aerias 381 oves nafci jubere. Si potuit, ergo jam noluit : 
quod Deus noluit, utique non licet fingi." 382 



379 In this prophecy, Amalarius (quoted at 
p. 99) fees a reference to the dalmatic. The 
two comments, thofe of Clement and Ama- 
larius, prefent an inftrucYive contraft. 

380 Born at Carthage, circ. a.d. 150. Em- 
braced Chriftianity a.d. 185. Died a.d. 220. 
His middle life was fpent partly at Rome, and 



partly (at a later period) at Carthage. 

381 Aerias, i.e. of the colour of the fky. 

382 Whatever may be thought of the 
logic of this argument, the paffage is good 
evidence as to the feeling of Tertullian in re- 
fpedt of the coftly colours of which he is 
fpeaking. 

B B 



1 86 



Appendix B. 



Dyed Colours Meretricious. 

43. Ibid. p. 68. " Ilia civitas valida quae fuper montes feptem et plurimas 
aquas praefidet, cum proftitutae appellationem a Domino meruhTet, quali habitu 
appellationis fuae comparata eft ? Sedet certe in purpura cum coccino et auro et 
lapide pretiofo." 

The true Purple of the Christian Man. 

44. De Corona Militis, cap. 1 3. [He is addreffing the Chriftian man as 
at once a foldier of Chrift, and a citizen of the Jerufalem that is above.] 

" Coronant et publicos ordines laureis publicae caufae, magiftratus vero infuper 

aureis Sed tui ordines et tui magiftratus, et ipfum Curiae 383 

nomen, Ecclelia eft Chrifti. Illic purpurae tuae, Sanguis Domini ; et clavus 
latus, in Cruce ipfius : illic fecuris, 384 ad caudicem arboris pofita: illic virgae, 386 
ex radice Jefle." 



APPENDIX B. 

PASSAGES OF EARLY WRITERS INDICATIVE 
OF A LEVITICAL ORIGIN FOR CHRISTIAN VESTMENTS. 

The monuments, whether of literature or of art, during the firft eight 
hundred years of Chriftian hiftory, point with an overwhelming weight of 
concurrent teftimony to the conclufion, that the veftments of Chriftian miniftry 
were not modelled upon thofe of Levitical priefthood. 

In all thofe monuments, as far as we have feen hitherto, there has been 
no indication of any but white 386 veftments being worn ; no trace anywhere 



383 fje alludes to the etymological connec- 
tion between Curia and xv^cckti. 

384 This points probably to the blood that 
flowed from the pierced fide*. 

385 Securis, and again <virga t in allufion to 
the axe and rods borne by the lienors of the 
higher magistrates. 

386 The only exception to this, of which I 



am aware, is one of thofe exceptions " that 
prove the rule." We learn incidentally from 
a notice in the Gejia Potitificum Romanorum, 
quoted by Walafrid Strabo (p. 106), and by 
Anaftafius, that attempts were made at Rome, 
in the pontificate of Sylvefter (314-335), to in- 
troduce the ufe of coloured cloth, and of filk, 
in the veftments of Chriftian miniftry. For 



Appendix B. 



87 



of any intentional imitation of the diftin£tive chara&eriftics of the drefs of 
Levitical priefthood, viz. the coloured girdle, and the prieftly cap, of priefts 
of the fecond order; the gorgeoufly coloured fuper-veftments, the jewelled 
" rational," the cap with its golden plate, worn by the high-prieft. 

But it is delirable to notice, and to give all due weight to, a few fafts that 
may be alleged as pointing to an oppofite conclufion. It mould not be for- 
gotten, in dealing with queftions fuch as thofe now before us, that between the 
Aaronic priefthood and the priefthood of the Chriftian Church, there are many 
points of clofe analogy, though there are alfo points of important difference. 
Thefe points of analogy, fuggefted as they are by many paffages of Holy 
Scripture, were recognifed from the very earlieft times by ecclefiaftical writers. 
One effect of this was, that titles, properly applicable to the older priefthood, 
were, fparingly at firft, but with an ever-increafing freedom as time went on, 
applied to the feveral orders of the Chriftian miniftry. And this being the 
cafe, it would be ftrange if we did not find here and there fome recognition, 
in like manner, of certain features of analogy 386 a between the veftments of 
the Chriftian bifhop or prieft, and the Levitical veftments of the older Church, 

Some 387 paflages, of the kind now fpoken of, have already been quoted, 
and their language carefully confidered. And I take this opportunity of adding 
thereto fuch other paifages of early writers as might be thought to invalidate 
the general conclusions, as to the origin of Chriftian veftments, which have 
been fet forth in the Introduction to this treatife. 

1. The firft in date occurs in the well-known fermon, or rather oration, 
pronounced by Eufebius of Caefarea, at the opening of the great Church at 
Tyre, after the public recognition of Chriftianity by Conftantine the Great. 
It is given at full length by its author in the tenth book of his Ecclefiaftical 
Hiftory. Written in a ftyle of florid rhetoric from firft to laft, the leading 
thought that pervades it is that of a comparifon between the magnificent 
church, for the confecration of which they were afTembled, and the Temple 
of Solomon. Addrefling the Bifhop of Tyre, Paulinus, the fpeaker knows not 
whether to regard him as a fecond Bezaleel, or as another Solomon, king of 
a new and better Jerufalem, or as the Zorobabel of their own day, crowning 



Sylvefter found it neceffary to forbid their 
ufe. Hie confiituit ut facrificium altaris non in 
Jerico neque in panno tinclo celebraretur t niji tan- 
tum in linteo ex terreno lino procreato^Jicut corpus 
Domini Nojlrijfefu Chrijii in Jindone lintea munda 
Jepultum ejiy et Jic Mijpz celebraretur. [Anaftafii 
V. P. R. in S. Sylveftro, p. 105.] There 
are abundant proofs (efpecially in the notices 
preferved by Anaftafius) of a vaft accefiion to 
the fplendour of divine fervice generally, at 
Rome and elfewhere, from the time of" the 
converfion of Conftantine." But it is plain 
from this paffage, and from the evidence of 
fubfequent centuries, that little if any change 



was then permitted in the fimple but dignified 
drefs of Chriftian miniftry. 

386 a j± s j n s. Germanus quoted above, p. 
82, note 141. With his expreflion clofely 
agrees, that of Martinus, Bifhop of Braga [arc. 
572 a.d.), in the collection known as the 
Capitula Martini Epifcopi. Labbe, torn. v. p. 
9 1 2, Canon lxvi. " Non oportet clericos comam 
nutrire, et lie miniftrare, fed attonfo capite, 
patentibus auribus ; et fecundum Aaron talarem 
vejlem induere, ut Jint in babitu ordivato" 

387 See note 59, p. 375 note 62, p. 395 
note 65, p. 41. 



1 88 



Appendix B. 



the temple of God with that glory, better than the former, which belongeth 
to thefe laft times. And it is in accordance with this (train that he addreftes 
the afTembled clergy as ** friends of God, and priefts (npts) clad in the holy 
vefture that reacheth to the feet, and with the heavenly crown of glory, and 
with the unction of infpiration, and the prieftly vefture of the Holy Spirit." 388 

Now I am free to confefs that I can only underftand thefe words as highly 
figurative throughout. The " fticharion," white and gliftening, which was no 
doubt worn both by bilhops and priefts there afTembled before him, was, in 
point of fact, a feature in common between the Jewifh and the Chriftian drefs. 
But precifely for the reafon (fo at leaft itfeems to me) that in all the other, 
and more diftinctive, features of the Jewifh facerdotal drefs, no counterpart was 
to be found in the aclual drefs of thofe before him, he fpeaks of " the glory," and 
the "unction," and the "Holy Spirit," as fpiritual robes, which the priefthood 
of the new covenant may rightly claim as their own. 

But among modern writers there are fome who fee the matter in a very 
different light, and find in this pafTage proof that the bifhops of that day wore 
mitres or prieftly caps, after the model of the Jewifh priefts, and had 

alfo facerdotal robes modelled upon the fame ftyle. 

I leave it to my readers to decide between the two interpretations. 

2. Another parlage, clofely refembling this, is to be found in the fourth 
difcourfe of Gregory Nazianzen. 38 9 The paffage referred to is the following. 
He is addreffing his father, then Bifhop of Nazianzum, who had been defirous 
of affociating his fon with himfelf in the duties of the epifcopal office, for 
which at his greatly advanced age he felt himfelf unequal. St. Gregory fays, 
(referring to this), " Thou foughteft that a fecond Barnabas might be joined, 
as helper, to thyfelf a fecond Paul ; that to Silvanus and Timotheus, a Titus 
alfo mould be added, that fo the gift of God that is in thee might have free 
courfe, by means of them that naturally have care for thee, and that from 
Jerufalem round about unto Illyricum thou mighteft fulfil the work of an 
evangelift.' For this caufe it is that thou bringeft one forth, and fetteft him 
in the midft, and layeft hold on him, though he would draw back, and fetteft 
him befide thyfelf ( f This,' you will perhaps fay, ' is my only wrong ') ; and 
makeft him partaker both of the cares of thine office, and of its crowns. 
Therefore, 3 ? 0 it is that thou anointeft the chief prieft, and putteft about [him] 



388 ft (p'iXoi Siau xa) UgiiSi ei tov ayiov 
cro%yjgv, xa) tov oboaviov tt,s ^o%r,} ffTitpavov^ 
to rs ^ptir/xa to 'ivhov, xa) t*iv nga-ixr,v tov 
'Ay'iov Ylvivf^ccTo; o-tc\vv s vrsoifisfi/.xfAivot. By 
hgug here mentioned we mould probably 
underftand bijhops. See note 6i. The paf- 
fage will be found in Eufeb. H. E. lib. x. 
cap. 4. 

369 Born a.d. 324, Bp. of Constantinople in 
378, died in 389. See vol. i. of his collected 
works (Morell), p. 136, Oratio v. in fin, 

390 The original is as follows. Ita touto 



u; f/,iffov ayu;, xa) utc^u^ouvto; Xafi&avw, 
xa) iraoa triavTov xa§'t^it;' Touto to ifiov 
a$ixt]f*oi, <pct'ir,i civ' xa.) xoivavov iroin tojv 
{peevTio'tkJV xa) tuv (TTi<pavuv. %ia touto X^' tU ' 
tov ao^no'ia, xa) crs^ifoccXXsig tov Tobripri, xa) 
9Ti(>tTi6r,s tov xtha^tv, xa) vroorayiis tu Quvia- 
iTT7i(j'ia> TYti TVSVftaTixtis o}.oxavTU(riojt) xai 
66ns tov (/.'off^ov t?,s TiXuuffia);, xa) TiXaol; 
Ta;' %i7oa; t£ TTviuy.aTi, xa) iltrayti; us ra 
ayia tuv ay'iuv Ivo-TTiuffovTa, xai <roti7s 
XttTovgyov TY,t <tx7,vyis TTtS aXr^ivr,;, f,v sVr,|sv 
i Kuoio$ ovx a-.^eoj^oS' 



Appendix B. 



189 



the (flrfl^gjj) prieftly robe, and fetteft the prieft's cap about his head, and 
bringeft him unto the altar of the fpiritual burnt facrifice, and flayeft the calf 
of confecration, and do ft confecrate his hands with the fpirit, and bringeft 
him into the holy of holies, as one that mail fee the hidden things of the Lord, 
and makeft him a minifter of the true tabernacle, which the Lord pitched and 
not man. But whether he 3 9 T be worthy both of you that anoint him, and of 
Him for whom, and unto whom, is that anointing, this He only knoweth 
who is the Father of the true ' anointed one ' (Xgjc-To'j), whom He anointed with 
the oil of gladnefs above His fellows, bellowing upon humanity the un&ion of 
divinity, fo as to make of thefe twain one." 

Upon this pafTage I need add little to what 1 have faid above upon the 
fimilar language of Eufebius. It is evident that many of the expremons (fuch 
as that of "Jlaying the calf of confecration"}, cannot by any pombility be 
regarded as more than figurative phrafes, drawn from the analogies of the rites 
of confecration under the Levitical law. And this fact, is enough to mark the 
character of the whole palfage. On the other hand, it is only right to fay, 
that there is a ftrong probability that in purfuing this comparifon into detail, 
as he does, the writer would fix upon fuch points in the older rites as had 
fome thing analogous to them in Chriftian confecration. The " fticharion," 
or long white tunic of the Chriftian miniftry, ofFered a point of comparifon 
with the frowns of Levitical miniftry. And the mention of the which 
follows, would lead one to fuppofe that among the miniftering veftments of 
St. Gregory's time, there might be fomething correfponding to the cap or 
mitre of the Levitical prieft. 

But the more direct evidence of antiquity points, as in the Introduction 
has been fhown, to a direclly oppofite conclufion. And if St. Gregory really 
had prefent to his mind any epifcopal veftment (fo to call it), which he regarded 
as correfpondent to the Levitical jc/<^g<?, I Ihould fuppofe that it was either 
a clofe fitting fkull-cap, fuch as that which Eufebius of Casfarea is reprefented 
as wearing, in PI. XXVII., or fome fuch diftinclive head-drefs as that, with 
which, at a later time certainly, the out-door drefs of bifhops and patriarchs 
was diftinguifhed. 

Dr. Hefele, who has examined this queftion at fome length, after referring 
briefly to the two paflages above quoted, goes on to fpeak of the following 
paflages, which he thinks point to an early ufe of a diftinctive head-drefs by 
Chriftian bifhops. 

3. Ammianus Marcellinus, lib. xxix. cap. 5. He defcribes the fubmiflion 
of Firmus to Theodofius, the general fent into Mauritania againft him. He 
fays that, Ne quid ultima rationis omitteret, Cbriftiani ritus antifiites oraturos 
pacem cum objldibus mijit. Thefe being kindly received, two days later, 
militaria Jigna et coronam Jacerdotalem cum ceteris qua interceperat, nihil cunc- 



391 St. Gregory is alluding throughout to diredt mention of himfelf in the firft per- 
himfelf, as the perfon who had been made fon. 
bifhop againft his own wifh. But he avoids I 



i 9 o 



Appendix B. 



tatus reftituit, ut prteeeptum eft. The hiftorian, who writes about this corona 
facer dotalis is himfelf a heathen ; and it is in the higheft degree improbable, 
even on this ground only, that he mould ufe the term facerdotalis thus abfolutely 
in fpeaking of Chriftian bifhop or prieft. There can be little, if any, doubt, 
that this was one of thofe richer crowns, made of precious metal, which 
we know 3 ^ 2 to have been worn by the priefts of fome among the heathen 
gods. 

4. Dr. Hefele alfo lays great ftrefs (but I venture to think, without ftrong 
ground for fo doing) on pafTages 3 9 3 in which the word infula occurs in con- 
nection with Chriftian veftments. According to clafftcal ufage one meaning 
of infula undoubtedly was that of a long band, made either of linen or of 
wool, which was fattened about the head of priefts, or hung round the neck, 
or the body, of victims 3 ^ to be offered in facrifice. But the word was not 
confined to this meaning, but was often ufed of the infignia of imperial or 
magifterial rank, and had nearly the meaning (in fome inftances) of an '* official 
veftment," context alone determining what the nature of that veftment might 
be. And I am confirmed in the belief that, in the paflages quoted by Dr. 
Hefele, infula has this wider meaning, by finding molt certain proof that, 
even as late as the twelfth century, the word was ufed as a fynonym for the 
cafula or pla?ieta. (See note 268, in fin. p. 133.) 

5. Another palTage is quoted from Ennodius, a Chriftian poet (his Chriftianity 
better than his poetry, we may charitably hope, after reading the lines that 
follow). He wrote about the clofe of the fifth century. Speaking in praife 
of St. Ambrofe, he expreffes himfelf as follows [Epig. 77] : 

Rofcida regifco cui fulfit murlce lingua ', 

Vere fuo pingens germina qua -voluit. 
Serta redimitus gejiabat lucida J rente ; 

Difiintlum gemmis ore parabat opus. 

Dr. Hefele quotes the third line of this palTage, without its context, as 



39-2 See, eg. the quotation from Tertullian, 
De Cor. Mil.fupra, p. xiv. 

; ' 9j Such are Prudentius Clemens, Perifle- 
phanon, iv. 9. He is ringing the praifes of the 
city of Saragoffa (Caefar-Augufta), and of the 
martyrs of whom it could boaft. He adds, 
" Hinc facerdotum domus infulata Valeriorum.'"'' 
He writes about the year 400 a.d., and refers 
in thefe words to Valerius, Bp. of Saragoffa, 
and to others of the fame family. 

Again, Pope Gelafius fpeaks in one of his 
letters of a bifhop as be'ng clericalibus infitlh 
reprobabilh (unworthy to wear the drefs of a 
cleric). Here the ufe of the plural confirms 
the interpretation given above. 

In like manner in a life of St. Willibald, 



written in the eighth century, his confecration 
as bifhop is fpoken of as the time when he 
had beftowed upon him facerdotalis infula? 
ho nor em. 

And St. Boniface (note 209, p. 106) is re- 
presented (in a biography dating from the 
eleventh century) as writing to the Bifhop of 
Rome concerning Burchard of Wurzburg, to 
fay that he was pontificali infula digr.us. 

394 See, for example, PI. III., where the 
bull, being led away for flaughter, has fuch 
infula? hung about him : 

Stans hoftia ad aram, 
Lanea dum nivea circumdatur infula vitta. 

. Virg. 



Appendix B. 



9 



a proof that bifhops in the days of St. Ambrofe wore a diftindtive head- 
drefs. s 95 But a moment's reference to the context is fufficient to mow how 
entirely ungrounded is fuch an inference.^ 5 a Throughout thefe lines it is of the 
eloquence of St. Ambrofe that Ennodius is fpeaking ; and the " bright garlands 
which crowned his brow" are no more to be taken literally, than is the " royal 
purple" with which " his tongue glowed," or the " work bedecked with jewels," 
which he "fajhioned with his lips." 

Other authorities quoted by Martene in fupport of the antiquity of the 
epifcopal «* mitra," are the following : 

6. Theodulfus, Bifliop of Orleans, writing circ, a.d. 800, is defcribing the 
" Ornamenta Pontificis " (fo Martene writes), and employs the following 
expreffion (lib. iii. carm. 5) : 

Illius ergo caput refplendens mitra tegebat. 

In this, Martene fees proof of the early ufe of the mitre by Chriftian bilhops. 
This, again, is a curious inftance of the miftakes to which even men of great 
learning are liable, when they quote, without reference to context, fingle 
lines, or it may be half- fentences, out of ancient authors, in fupport of pre- 
conceived conclufions. 

The quotation is from lib v. carm. 3 (Sirmondi Opera, ii. p. 11 06), part 
of a poem called Par&nefis ad Epifcopos, written by Theodulph while yet a 
deacon (Parva fed in magna cum Jim Levitide turba Pars, is his expreffion 
in referring to himfelf). In the poem, as it ftands in the edition of Sirmondus, 
the order of the verfes has evidently become confufed. But there is a long 
paflage in which a comparifon is made between the outward fplendour of the 
pontifex, or Jewifli high-prieft, and the ornament of diverfe virtues which 
mould be confpicuous in the Chriftian "pontifex," or bifliop. 

Illius injignis radiabat lumine veftis, 

Blanditiafque hominum vifibus ilia dabat : 
At tibi virtutum dent ornamenta decorem, 

Atque oculii cordis, qua potes, ufque fave. 
Illi erat in Jacro pollens reverentia cultu, 

Et decus in habitu pontificalis opis. 
Sancla eft in jancla tibimet reverentia Matre, 

Et vita? ftudiis, a&ibus inque piis. 
Aurea Pontificis cingebat lamina frontem y 

Qua bis binus apex Nomen Herile dabat. 
At tibi frons mentis cingatur Jenjibus almis, 

Chriftum E'vangelico vox et ab ore fonet. 
Sint manifefti aElus Fidei, probitatis, et aqui, 

Qui Jit "virtutum quattuor ordo tibi. 



395 Beitrage, ». s. iv. p. 227. Aliquando 
bonus dormitat Homerus. Dr. Hefele's criti- 
cifm is generally very accurate, and very un- 
prejudiced, as far as I have had opportunities 
of judging. The paflage here commented 



upon muft not be regarded as a typical fpe- 
cimen of the author, but quite the reverfe. 

395a So Hugo Menardus pointed out long ago. 
See his notes to the Sacramentary of St. 
Gregory, p. 363. 



192 



Appendix C. 



Then after about hundred lines come in the two following verfes, in a con- 
text to which they have no reference whatever : 

Illius ergo caput rejpkndens mitra tegebat : 
Contegat et (at ? ) mentem jus pietajque tuam. 

So far from proving, as Martene thought, the ufe of an epifcopal mitre 
in France at the clofe of the eighth century, the evidence of this paffage (when 
examined with its context) points, as will now be feen, to a direclly oppofite 
conclufion. The lines I have quoted are nothing more than a reproduction, 
in Latin verfes, fuch as were written in thofe times, of the language of Venerable 
Bede, quoted in p. 78, and commented on in the Introduction. And Theo- 
dulphus probably owed the idea, which he has here amplified, to the fame 
fource as did Bede, viz, to the prayer ufed in the confecration of bifhops, quoted 
above, Introd. note 1, p. li. 

It is inftru&ive, on many accounts, to the ftudent of antiquity, to fee in the 
examples above given, how plaufible a cafe may be made out in favour of any 
preconceived conclufion, by dint of mutilated quotations fet forth without 
reference to context. Inftruclive, too, to mark (I am obliged to add), how 
little weight mould be given, in difputed queftions fuch as thefe, to the reputa- 
tion, even though deferved, of great and varied learning, on the part of thofe 
who write concerning them. Erudition, fuch as that of Edmond Martene ; 
accurate fcholarmip, thorough impartiality, careful refearch, fuch as are con- 
fpicuous in Dr. Hefele ; may all be employed in laborioufly building up argu- 
ments, which fall to the ground, as in a moment, when the witneffes, to whom 
they appeal, are allowed to tell their own tale in full. 

I fay this of archaeologies, to whom it applies in fome meafure. But I com- 
mend the remark to theologians, to whom, unfortunately, it applies much more. 



APPENDIX C. 

PASSAGES FROM ANCIENT AUTHORS ILLUSTRATING 
THE HISTORY OF THE P^ENULA, CASULA, AND PLANETA. 

Part I. The Pjenula. 

1. Plautus (born circ. 254 b c), Moft. iv. 11, 74. [Theuropides fays, 
angrily, to a flave with whom he is difpleafed] : 

Jamne ab'is ? Libertas ptenula eji tergo tuo. 



Appendix C. 



193 



" It is only that big cloak of yours that faves your back." Literally, Thy 
paenula is liberty {i.e. the privileges of a free man) to thy back. 

2. Lucilius (born b.c. 148), Sat. lib. xv. Fr. 6. 

Panula,Ji qu<zris, cantkerius, fervus, fegeftre, 
Utilior mihi, quam fapiens. 

3. Cicero (born 106 b.c), Pro Milone. He is mowing from the mode in 
which Milo travelled that he could not have fet out with the intention of 
attacking Clodius. He ftates (p. 524, 20) that while Clodius (really bent on 
violence) had left the city expeditus, in equo, nulla rheda, nullis impedimentis, 
Milo, on the contrary (who had been falfely accufed of treacherous and intended 
violence) " cum uxore veheretur in rheda p&nulatus." Accordingly, as foon as 
the followers of Milo attacked him, the firft thing he did was rejicere panulam, 
which, by its form and its weight, confined his arms and prevented his de- 
fending himfelf. Cum bic (fc. Milo) de rheda, rejecla ptznula, dejlluijfet, feque 
acri animo defenderet. And thefe circumftances, he argues (p. 518, 40), 
proved of themfelves, " Uter effet infidiator, uter nihil cogitaret mali ; 
cum alter veheretur in rheda paenulatus, una federet uxor. Quid horum non 
impeditiffimum, veftitus {fc. paenula) an vehiculum, an comes ? Quid minus 
promptum ad pugnam, cum paenula irretitus" (entangled in his paenula as in 
a net), rheda impeditus, uxore pene conftrittus effet?" 

4. From another paffage, pro P. Seftio, p. 444 (70), we learn that a rough 
paenula was commonly worn by mule-drivers, and the like. 

" Senfit rufticulus . . . fuum fanguinem quaeri . . . mulioniam 
paenulam arripuit, cum qua primum Romam ad comitia venerat, mefforia fe 
corbe contexit." 

5. From its being commonly worn in travelling, p<znulam attingere alicui 
feems to have been a proverbial phrafe, for what we mould call " keeping a 
man by the button." 

Cic. Ad Atticum, lib. vi. p. 288 (113). Paullo pofi C. Capito cum T. Carri- 
nate. Horum ego vix attigi panulam, et tamen remanferunt. And to the fame 
effect juft before : "De Varrone loquebamur. Lupus in fabula " (" Talk of the 
devil ! "), " venit enim ad me, et quidem id temporis ut retinendus ejjet. Sed ego 
ita egi ut non fcinderem panulam" In other words, he was not over prejjing 
in his expreffions of civility, when he inquired whether he would not ftay. He 
did not " tear his cloak " rather than let him go. 

6. Varro (born b.c. 82), apud Nonnium, 14, n. 3. 

" Non quaerenda eft homini, qui habet virtutem, paenula in imbri." 

7. Horace (born 65 B.C.), 1 Ep. xi. 18. 

Incolumi Rhodes, aut Mitylene pulchra Jack, quod 
Ptznula Joljiitio, campejire nivalibus auris. 

C C 



i 9 4 



Appendix C. 



" If not compelled to live at Rhodes, or at Mitylene, by ill health, a man 
would no more take up his abode there for good, than he would wear a thick 
cloak, fuch as the pasnula, at midfummer, or the drefs of the exercife ground 
(fcarcely to be called drefs) in midwinter." 

8. Seneca (born 6i b.c ) Epift. Ixxxvii. He is defcribing a little riding 
tour which he had taken with his friend Maximus, and the manner in which 
they bivouacked. 

Culcita (a mattrafs) in terra jacet, ego in culcita. Ex duabus panulis altera 
ftragulum, altera opertorium fafta eft. 

" One paenula ferved the purpofe of a blanket under him ; the other that 
of a coverlet to throw over him.' 5 

9. Martial (43 to 104 a.d.) To him, writing at Rome towards the clofe 
of the nrft century of our era, p&nulatus is an epithet implying a pofition 
below that of a gentleman ; while togatus (fee above, p. 177, No. 9) means 
a "needy gentleman," one not altogether independent of others, and obliged 
therefore to pay ceremonious court to the rich and influential, to whom he 
is under obligation. Epig. lib. v. 27. 

Quod Alpha dixi, Codre, penulatcrum 
Te nuper, aliqua cum jocarer in charta ; 
Si forte bilem movit hie tibi verfus, 
Dicas licebit Beta me tcgatorum. 

10. But people of all ranks would wear a pcznula (as we mould carry an 
umbrella) when on a journey. Hence the allufion in the following lines, where 
" fcortea " means a rough pasnula made of meep-Hcin or the like. Compare 
No. 7 : 

Ingrediare viam calo licet ufque fereno. 
Ad fubitas nunquam fcortea defit aquas. 

1 1 . Another kind of ptenula known as gaufapina was of fine and white 
wool, and fo handfome withal, that people who were vain of their drefs are 
reprefented as wifhing for cold weather that they might have an excuje for 
wearing them. 

Et dolet et queritur fibi non contingere friguSy 
Propter fexcentas Baccara gaujapinas. 

Epig. lib. vi. 59. 

Pcsnula gaufapina. 

Is mihi candor ineji, t'illorum gratia tanta eji, 
Ut me vel media Jumere mejfe njelis. 

Epig. lib. xiv, 145. 

12. Juvenal (writing circ. 100 a.d.) Sat. v. 

Scilicet hoc fuerat, propter quod Jape relic! a 
Conjuge, per montem ad-uerfum gelidafque cucurri 
Ejqiiiliasy fremeret lava cum grandine uernus 
Jupiter y et multo fiillaret panula nimbo. 

13. Emperor Adrian (Imp. 117 to 138 a.d.). Lampridius in Jdriano. 
' f Tribunus plebis fadlus eft, in quo magiftratu ad perpetuam tribunitiam po- 



Appendix C. 



"95 



teftatem {i.e., to imperial power) omen fibi factum afTerit, quod paenulas ami- 
ferit, quibus uti Tribuni plebis pluvise tempore folebant, Imperatores autem 
nunquam. Unde hodieque Imperatores fine penulis ac togati videntur." 

14. Emperor Commodus (Imp. 180 to 192 a.d.) Lampridius in Commodo. 
[He is fpeaking of a mow of gladiators {munus) exhibited in the circus.] 
"Ipfe prodigium non leve fibi fecit. Nam cum in gladiatoris occifi vulnere 
manum miiilfet, ad caput fibi deterfit ; et contra confuetudinem paenulatos 
juffit Senatores, non togatos, ad munus convenire, quod in funeribus folebat, 
ipfe in pullis veftimentis praefidens." 

15. Emperor Alexander Severus (Imp. 222 to 235). Lampridius in 
Alexandro. " Paenulis intra urbem frigoris caufa ut Senatores uterentur 
permifit." Ibid. " Matronas intra urbem paenulis ubi vetuit, in itinere 
permifit." 

16. Julius Pollux, torn. ii. lib. vii. cap. 13, p. 729. [Floruit circa 
185 A.D.] Vi 5g ftxvdvv oftoiov rt ra> xecXovpiva (pxivoXv)' Tivav £g Itrtiv, ooq f&q 
7ri£it%ofMdc& {fort. Tci^xapt&ei, Salinas, vel 5rgg;gg#6>£4g0#, i.e., ne oberremus 
Kuhn), K^To-xis jj YligFous K.Wyy'hos l^ii' Ai/Bv^vnc>ig p/pviust f^ocv^vng yitm* 
Koti C6VT05 <5£ 0 <pe&ivoXvi<;' 3 96 STTiV Iv 'P('v6(*>vos 'itpiytvuiz rvf Iv Tocvgois' lyovvy {leg. 
iyovtrct) scxivav (pocivoXcuv. 3 ^ 

From this pafiage we learn that the Greek ptenula in the fecond century 
was fomewhat like in Ihape to the pctvSvn (note 1 53). This agrees with what 
we have already quoted from Artemidorus {fupra, Appendix A, No. 1 1 g, p. 
180). We learn, too, that the (pxtvoXm was as old, at leaft, as the time of 
Rhinthon {circ. 320 b.c). But there are reafons for thinking that it was very- 
much older than this. 3 9 8 

17. Tertullian (died circ. 230 a.d.) De Oratione, cap. 12 (torn. iv. p. 14). 
[He had been fpeaking of the fuperftitious uie of various ablutions pradlifed 
by fome in his time, and faying that "fatis mundte funt manus, quas cum toto 
corpore in Cbrijlo femel lavimus" (his thought being of John, xiii. 10). He 
follows out his fubjecl as follows :] 

" Sed quoniam unum aliquod attigimus vacuae obfervationis, non pigebit 



396 Compare alfo the exprefiion ufed in the 
Dialogue de caujis corruptee eloquently (probably 
Quintilian's). Quantum humllltath putamus 
eloquently attulljje pynulas ijlas, quibus adjirlcll 
ac -velut incluji, cum judiclbus fabulamur ? 

397 We have here two forms, QxtvoX'/is and 
(paivokri (here quoted from Rhinthon, a dra- 
matic poet, in its Doric form <pxiv'oXat). In 
the older Greek, the feminine form QxivoXyi 
was ufed in fpeaking of the finer and lighter 
garment worn by women, the mafculine 
QctivoXvs of that worn by men. The later 



Byzantine Greek, obliterating, as was its wont, 
thefe finer diftinctions, merged them both in 
the neuter <paivoXiov. 

398 Tertullian ftates (Apolog. adv. Gentes) 
that the paenula was " invented " by the Lace- 
daemonians, to enable them, as fpedtators, to 
enjoy, eve 1 in cold weather, the fpedlacles of 
the ftadium. Ne -voluptas impudlca frlgeret, 
Lacedtemonil pynulam ludis excogitarunt. But 
an unfupported ftatement of this kind does 
not carry much weight. 



196 



Appendix C. 



cetera quoque denotare, quibus merito vanitas exprobranda eft, fiquidem fine 
ullius aut Dominici aut Apoftolici praecepti auctoritate fiunt. Hujufmodi enim 
non religioni fed fuperftitioni deputantur, affedlata et coatta, et curiofi potius 
quam rationalis officii, certe vel eo coercenda, quod gentilibus adaequent. Ut 
eft quorundam pofitis paenulis orationem facere : fie enim adeunt ad idola na- 
tiones. Quod utique ft fieri oporteret, Apoftoli, qui de habitu orandi docent, 
comprehendiffent ; nifi fi qui putant 3 99 Paulum paenulam fuam in oratione 
penes Carpum reliquifle. Deus fcilicet non audiat paenulatos ; qui tres fanflos 
in fornace Babylonii regis oranres cum Sarabaris et Tiaris fuis exaudivit." 

[This is a very inftrudtive pafTage concerning the Paenula. From it we 
learn that heathen worfhippers, in Tertullian's time, thought it indecorous to 
wear a Paenula when engaged in public prayer, that on fuch occafions therefore 
they put them off. We learn, too, that many Chriftians had adopted the 
fame cuftom, and that fuch fcruples were regarded by Tertullian as favouring 
of fuperftition rather than of religion. He then puts it as an abfurd (note 
399) fuppofition, which fome might poffibly adopt, that St. Paul loft his 
Paenula in confequence of his taking it oft when about to engage in prayer 
at the houfe of Carpus. As to St. Paul's Paenula being itfelf a " facrificial 
veftment," it is evident that fuch an idea had never entered Tertullian's head. 
No one having any real acquaintance with antiquity could fuppofe fo now. 
The " fuperftition," in Tertullian's time, was that of fuppofmg that it was fuch 
a garment as none could fitly appear in church at all. 

18. From another pafTage of Tertullian (De Cor. Mil. p. 346) we find 
that, in his time, the Paenula was worn by foldiers, not of courfe when actively 
engaged (compare No. 3), but much as our own foldiers wear " great-coats " 
for protection againft the weather. He is fpeaking of a Chriftian foldier, who 
had refufed to wear the corona of heathen facrificial rites. Reus ad prtefeffos. 
Ibidem gravijfimas peenulas pofuit, relevari aufpicatus. A fimilar ufe of the 
Paenula by foldiers appears in a pafTage of Suetonius (in Galba). Speaking of 
Ser. Sulpicius Galba (afterwards emperor) in the year 45 a.d., he fays, " A 
Caio Caefare Gaetulico fubftitutus, poftridie quam ad legiones venit, follenni 
forte fpectaculo plaudentes inhibuit, data tefiera ut manus paenulis continerent." 

19. St. Jerome, ad Dana/urn, Epift. exxv. 9, 2. " Volumen 400 Hebraeum 
replico, quod Paulus (pcuXor/iv juxta quofdam vocat." [Compare No. 21, 
below. J 

20. Ibid, in 2, Epift. ad Timoth. iv. I3. 4 ° T " Paenulam quam reliqui, &c. 
Non dixit paenulam meam : potuit enim _converfus aliquis, ad pedes ejus, inter 
caetera, impofuifle vendendum." [Ed. Benedict, vol. v. p. 11 00.] He fuppofes 



399 fi qui putant. This is a formula 
with which Tertullian introduces a hypothefis, 
the abfurdity of which he deems to be felf- 
evident. Compare the pafTage quoted above, 
Appendix A, No. 42, n\Ji Ji non potuit Deus ecc. 

400 He ufes the words <volumen and replico 
in their technical fenfe. See note 79, p. 5c 



See, too, the words of Theodoret (on 2 Tim. 
iv. 13") quoted under No. 21, note 403. 

401 This commentary on 2 Ep. Tim. is re- 
garded as fpurious by the Benedictine editors. 
But the authorfhip is not, to the prefent ques- 
tion, a matter of primary importance. 



Appendix C. 



197 



that this Ptenula may have been brought by fome convert, as a fuperfluity of 
which to make an offering to God, " laying it at the apoitles' feet " (Acts, iv. 
35), that it might afterwards be fold, and the proceeds made ufe of as St. Paul 
Jhould think fit. 

21. St. John Chryfoftom (born circ. 347, died 407 a. d.) Tom. xi, p. 
780 A, in 2 Tim. iv. 13. Tov OsXdvnv ov ct7riXi7rov iv Tgcvct^i 7rctgtz Kd^nco, 
Ig-^o/azvos KMi Tot fiifiXi'ct, (AcIXhttx Tots ptipfipdvotg. <PiXovY\v IvToivQct TO 

it&dnov Xiyzi. Ttvlg %l (pari to yXao-o-OKOftov, 402 £v@<z Tot fiifiXict ikiito. Ti 
$i ciVTa tZv fitfixlav 'i^zi uiXXovri dyro^/iuiiv Trgog tov ®iov ; Ko&t (AdXio~Tot s^s<, 
axrTi otvTa, Toiq 7r/o~TOi; 7rapot6io-dca, x,oti ctvr) t?? olvtov ^ihoto-ytotXiotg 2X SIV ei ^ rc ^ • • 

TOV 21 <PiX0VYjV C^YlTil COO~Tl f/J/l 2'iY)@il'JXl 7^0,^ ZTt^OV Xct,8i7v. 

"By the word <piXovns, here ufed, is meant the outer garment To called. 
But fome think that it was the cafe (capfa) in which lay the Books. 403 But for 
what could he need thefe Books, when he was about to depart hence unto 
God ? Nay, he had in truth the greater!: need of them, that fo he might commit 
them into the hands of the faithful, to be to them in place of his own teaching. 

. And his inquiring for this cloak was for this caufe, that he might 
not need to receive one (as a gift) from fome other. For thou feeft that this 
is a matter about which he is fpeciaily careful, faying, as he does, in another 
place, when difcourfmg to them of Ephefus, Te know that thefe my hands did 
minifter to my necejjities, and to them that were with me. And again, is 
blejfed to give rather than to receive" 

It is evident from the above that St. Chryfoftom regarded the (piXows of 
St. Paul as an ordinary lu.dTi.ov ; and that the membrane, or parchments, were 
in his judgment MSS. containing St. Paul's own teaching. 

22 The Theodofian Code, publilied in 438 a.d., and that fimultaneoufly 
for the Eaftern and the Weftern empire, furnishes us with an important 
indication of the changed ufe of the Pamula eftablifhed by that time. In lib. i. 
De Habiiu, we read as follows : 

" Nullus fenatorum habitum fibi vindicet militarem, fed chlamydis terrore 
depofito, quieta colobiorum ac pasnularum induat veftimenta. . . . officiales 
quoque per quos ftatuta complentur ac neceffaria peraguntur, uti quidem pasnulis 
jubemus, verum interiorem veftem admodum cingulis obfervare." 

The chlamys being (note 142) a military garb, is unfuited for fenators when 
at Rome. In earlier times their proper garb would have been the tunica 
iaticlavia and the toga. The corresponding veftments are now (fifth century) 
the colobium and panula. 



402 That is a cafe for books, fuch, perhaps, 
as is represented in PL XII., XIV. 

403 p or tn j, interpretation of <r«? pipfi^ava.;, 
compare Theodoret on this paffage. He fol- 
lows St. Chryfoftom clofely as was his wont. 
Msfi(Zodvoi$ tx eiX'/iroc, xizX'/izz ' (uk'/irov i.e. 



volumen) ovrco ya^ V&i^aToi xxXovtrt tcc 
ViQfiara. 'Ev ukviroTg Tz z7%ov vrdXcu <ras hi<z$ 
ygcKpxc. O'Jrccj Tz xki f&z%gi tov ■ttcc^'ovtos 
'i^ova-tv 0) 'lovSuiei. [This may be faid with 
truth of the Jews even to the prefent day.] 



198 



Appendix C. 



23. St. Ifidore of Seville, circ. 600 a.d. See the quotation at p. 72 and 
note 130 in loc. This palTage, however, does not prove any contemporary 
ufage of the word Paenula, either in Spain or in other parts of the Weft. For 
the glofs in queftion is fimply transferred (as was St. Ilidore's wont) totidem 
verbis from a vetus interpres on Perfius. 

24. St. Germanus, Patriarch of Conftantinople, circ. 715 a.d. See his 
words quoted at p. 84, 1. 4. From another mention of the Phaenolion at 
p. 86, 1. 1, we learn that in the eighth century, at Conftantinople, if not 
elfewhere, this veftment was either of a purple or a fcarlet colour, or at leaft 
of a colour which ferved to recall the "fcarlet (or purple) robe" put in 
mockery upon our Lord. 

25. Patriarch Nicephorus of Conftantinople writes (in the year 811) to 
Leo III., inter alia : 

"In lignum mediatricis inter nos in Domino dileclionis, mifimus veftrae 
fraternae beatitudini encolpion 315 aureum, cujus una facies criftallum inclufum, 
altera pic~ta nigello 404 eft, et intus habet alteram encolpion, in quo funt partes 
honorandi ligni in figura Crucis pofiti : tunicam candidam, et paenulam cafta- 
neam inconfutilem {leg. inconfutiles) ; ftolam et femicinctium, 405 auro variata." 

The word ptenula, here ufed, reprefents the (pxivoXng (or more probably 
(pocivohiov) of the original text. The defcription of this QxtvoXiov as typxtyov 
(inconfutihs) may be regarded as probably pointing to thofe words of St. John, 
%v <}\ 0 ^itcov a^xtpog (al. a'ppxtpog) Ik tuov xvcofav bpxvrog oXov. 

Part II. The Casula. 

26. The earlieft notices of the Cafula are two following from St. Auguftine 
(born 354, died 430). 

The Casula as an Out-door Dress for Working Men, circ. 350 a.d. 

cc. De Civit. Dei, lib. xxii. cap. 8, § 9. " Erat quidam fenex Florentius, 
Hipponenfis nofter, homo religiofus et pauper ; fartoris fe arte pafcebat. Cafulam 
perdiderat, et unde fibi emeret non habebat. Ad 406 Viginti Martyres, quorum 



404 h' lyxMvvia;. Enamelling. Baronius 
edits the letter from the Latin of Anaftafius 
Bibliothecarius. The original Greek text 
will be found in Harduin's Concilia, vol. iv. 
p. 1000. 

403 ly^tl^iov. A handkerchief. Here, 
probably, fomething refembltng the fudarium 
or mappula of the Latin Church. Stola is 
here ufed as the Latin rendering of i<ri- 
rga.%n*.iov, which correfponded (fee note 144 
p. 84) to the Orarium or Stola of the Weft. 



406 Ad viginti, ©V. "At the chapel of 
the twenty Martyrs." The word" memoria," 
which follows is here ufed in its technical 
fenfe of a "memorial chapel," or church. 
St. Auguftine's Sermon CCCXXV. is on the 
"birthday" (day of martyrdom) of thefe 
" twenty martyrs," whofe number " ccepit ab 
Epifcopo Fidentio, claufit ad fidelem feminam 
fandlam Vidtoriam. Initium a fide. Finis 
ad vi&oriam." 



Appendix C. 



199 



memoria apud nos eft celeberrima, clara voce, ut veftiretur, oravit. Audierunt 
earn adolefcentes, qui forte aderant, irrifores ; eumque difcedentem exagitantes 
profequebantur, quafi a Martyribus quinquagenos folks, unde veftimentum 
emeret, petiviffet. At ille tacitus ambulans ejectum grandem pifcem palpi- 
tantem vidit in littore, eumque ilJis faventibus atque adjuvantibus apprehendit, 
et cuidam coquo, Catofo nomine, bene Chriftiano, ad coquinam conditariam, 
indicans quid geftum fit, trecenis follibus vendidit ; lanam comparare inde 
difponens, ut uxor ejus, quomodo poiTet, ei, quo indueretur, efficeret. Sed 
coquus, concidens pifcem, annulum aureum in ventriculo ejus invenit ; moxque 
miferatione flexus, et relligione perterritus, homini eum reddidit, dicens, Ecce 
quomodo Viginti Martyres te veftierunt." 

The Casula an Ordinary Out-door Garb, circ. 400 a.d. 

27. /3. Ibid. Sermo CVII. cap. 5 (torn. v. p. 530). " Quid eft iniquius 
homine qui multa bona habere vult, et bonus ipfe elfe non vult ? Indignus 
es qui habeas, qui non vis effe quod vis habere. Numquid enim vis habere 
villam malam ? Non utique, fed bonam. Numquid uxorem malam ? Non, 
fed bonam. Numquid denique cafulam malam ? Numquid vel caligam 
malam ? Quare animam folum malam ? " 

The Casula worn by Monks (and by Bishops in Monastic Life), 
circ. 500 a.d. 

28. Of Fulgentius, Biftiop of Rufpa {circ. 507), his difciple and biographer 
Ferrandus writes as follows, 1. 1 8 {apud ThofnaJJinum, Vet. et Nov. Ecc. Difc. 
lib. ii. cap. 47) : 

" Nunquam pretiofa veftimenta quselivit : una tantum viliflima tunica, live 
per aeftatem, five per hiemem, eft patienter indutus. Orario quidem ficut 
omnes epifcopi nulla tenus utebatur. Pellicio cingulo (note 74) tanquam mo- 
nachus utebatur .... Cafulam pretiofam vel fuperbi coloris nec ipfe 
habuit, nec fuos monacbos habere permifit.^ .... In qua tunica dor- 
miebat in ipfa facrificabat ; et in tempore facrificii mutanda effe corda potius 
quam veftimenta dicebat." 

A Casula worn (as a Cloak) by an Archbishop. 

29. Extracts from the laft will and teftament of S. Casfarius, Archbifhop 



407 Compare what is faid, by Ven. Bede, of 
S. Cuthbert and the monks of Lindisfarne (Vita 
S. Cuthberti, cap. 16, Bedae Opera, torn. iv. 
p. 262). "Veftimentis utebatur commu- 
nibus, ita temperanter agens, ut horum neque 
munditiis neque fordibus efTet notabilis. Unde 



ufque hodie in eodem monafterio exemplo 
ejus obfervatur, ne quis varii aut pretiofi 
coloris habeat indumentum, fed ea maxime 
veftium fpecie lint contend, quam naturalis 
ovium lana (note p. xviii) miniftrat." 



200 



Appendix C. 



of Aries, f 540. [A copy of this will was obtained for Baronius, from the 
archives preferved at Aries. See the Annal. torn. vi. p. 602, fqq.) " Sanclo 
et domino meo archiepifcopo, qui mihi indigno digne fufcefferit, licet omnia in 
fua poteftate fint, tamen, fi lubet, et dignum ducit, indumenta pafchalia 408 
quae mihi data funt, omnia illi ferviant, fimul cum cafula villofa 4 °9 et tunica 
vel galnape quod melius dimifero. Reliqua vero veftimenta mea, excepto 
birro amiculari, mei tarn clerici quam laici, cum gratia vel ordinatione domini 
archiepifcopi, fibi ipfo jubente, immo donante, dividant." 

30. [In the life of the fame Archbifhop Caefarius, we find mention of 
his wearing a Cafula both in his ordinary walks about the city, and in pro- 
ceffions.] " Ambulans per plateam civitatis, vidit contra in foro hominem qui 
a daemonio agebatur. In quern cum attendilfet, habens manum fub cafula, ut 
a fuis non videretur, crucem contra eum fecit ^ And again : 

31. Lib. ii. cap. 19. [A poor man begs of him, and the bifhop having no 
money to give him] " cafulam qua in proceffionibus utebatur, et a! bam pafchalem 408 
profert, datque egeno, jubetque ut vendat uni ex clero." 

The Casula a Dress for Peasants, circ. 530 a.d. 

32. Procopius (Fl. circa 530 a.d.) De Bella Fandalico, lib. ii. cap. 26. 
He is defcribing the abject fubmiffion of Areobindus when defeated by Gon- 
tharis. He fpeaks of him as tf&elrioy otfATriyopivoq ovn o-r^ccrniya ovn ciXXa 
tTTQciTivofAivct) olv^ih i^iTT^a'ag ZX 0V > oGvha) kx\ Iharq 7ruvTc&7rcio-i 7T£i7rov, 

Casula as an Out-door Dress at Rome, circ. 600 a.d. 

33. S. Gregorii Vita a Joanne Diacono confcripta, lib. iv. cap. 63. The 
biographer quotes a ftory of St. Gregory told by Abbot John, a Perfian. 
" Olim ivi Romam ad adorandum loculos fanctorum apoftolorum Petri et 
Pauli : et una dierum cum ftarem in medio civitatis, video Papam Gregorium 
per (prope ?) me tranfiturum : et cogitavi me mittere ante eum. Cum ergo 
appropinquaffet mihi Papa, videns quia pergerem ut mitterem me ante eum, 4 " 
ficut coram Deo dico, fratres, primus mifit fe ante me fuper terram : et non 



408 By the alba pafchalh, here mentioned, 
we are probably to underftand an alb of fome 
more than ufually rich material to be ufed at 
the Eafter feftival. Dr. Hefele, however, in- 
terprets the parallel expreflion indumenta paf- 
chalia, (fupra, No. 29) as" Sonntagfgewander." 
I can hardly fuppofe this to be correcl. 

403 Dr. Hefele obferves (D. L. G. p. 196) that 
this cafula t villofa i or long-napped cloak, is 
here diftinguifhed from the indumenta pafchalia 



(note 409), and is a garment for out-door 
wear, not an ecclefiaftical " veftment," properly 
fo called. 

410 Procopius evidently confiders the cafula 
to be a garb fit only for peafants. It is af- 
fumed on this occafion as a ueflis fordida, in 
token of abject humility and fubjedlion. 

411 j\tf e mittere ad eum, i.e., " bowing bim- 
felf to the ground before him," as is the 

I wont of Eaftern people. 



Appetidix C. 



201 



ante furrexit, quam ego prior furgerem ; et amplexatus me cum multa hu- 
militate, tribuit mihi per manum numifmata tria : et jufjit mihi dari cafulam 
et necejjitates meas oinnes." 

A Casula sent as a Present to a King. 

34. Bonifacii III. PP. Epift. iii. (apud O. F err avium, D. R. V. p. 685,) 
a.d. 606. "Litteras et munufcula parva tranfmitto vobis, id eft, Cafulam non 
holofericam, fed caprina lanugine miftam, et villofam, ad tergendos pedes 414 
dile&ionis veftras." 

35. St. Ifidore, Hifp. De Originibus, lib. xix. (quoted above, at p. 74), 
circ. a.d. 620. He does not mention the Cafula as in any way a /acred 
veftment, but merely defcribes it as a v eft is cucullata. 

A Casula the Out-Door Dress of the Clergy. 

36. Concilium Germanicum I. Celebratum xi. Kal. Mai, a.d. 742. Sub 
Carlemanno Majore Domus Regis, auctoritate S. Bonifacii, Can. vii. " De- 
crevimus 415 quoque ut prefbyteri vel diaconi non fagis laicorum more, fed 
cafulis utantur, ritu fervorum 416 Dei." [Labbe, Concil. torn. vi. p. 1533, 

fit-l 

37. To the paffages above given may be added a reference to a fingular 
fragment, illuftrating the old Gallican ufe, and which may poflibly date from 
the eighth 41 ? century, though it would feem to belong rather to the ninth. 
See Appendix E. The fecond paragraph, there quoted, contains not only a 



414 This letter is addrefled to king Pepin. 
It is difficult to underftand how a cafula 
mould be ufed ad tergendos pedes. Either 
therefore villofa muft here be taken as a 
virtual fubftantive (compare linea, alba, gau- 
fapina, fcorted), or we muft fuppofe fome word 
fuch as mappam to have been dropped. 

4)5 It is worth noting as a character! ftic 
feature of thefe times, that the decrees of this 
Council iflue in the name of " Ego Carloman- 
nus Dux et Princeps Francor-urn" acting " cum 
conjtlio fervorum Dei et optimatum meorum ; " 
and in purfuance of fuch counfel, decreeing 
(Jiatuimus) that fynods fhould be held, yearly, 
" ita ut nobis prajentibus canonum decreta et ec- 
clefia jura rejlaurentur, et religio Chrijiiana 
emendetur" 

416 In fpeaking of the Cafula as befitting 
thofe who are " Jer<vi " of God, St. Boniface 
may not improbably have had in view the 
lowly origin of this garb, as worn by peafants 
and by monks. The Jagum^ which prelbyters 
and deacons in Germany are forbidden to 



wear, is the mort military cloak which in 
the eighth century had come into general 
fecular ufe. Some (as Dr. Hefele) underftand 
the words ritu fervorum Dei to mean <{ as do 
monks.'''' But in the Preface, quoted in note 
415, the words evidently are ufed of "the 
clergy." 

417 There is mention made of the cafula 
as the veftment of a prefbyter in the Sacra- 
mentary of St. Gregory, and from this fome 
writers have careleflly inferred that the cafula 
muft in his time, i.e., circ. 600 a.d., have been 
recognifed as a veftment of Chriftian miniftry. 
But, as Profefibr Hefele remarks, the Sacra- 
mentary proves nothing of the kind, feeing 
that it dates, in its prefent form, from a period 
confiderably later than St. Gregory, probably 
not earlier than the ninth century. The 
words occur in the Ordinatio Prefbyteri, p. 
238, when, juft before the bleffing is con- 
ferred, the direction following is given : Hie 
t'efiis et cafulam, i.e. At this point thou art to 
inveft him with the chafuble. 



D D 



202 



Appendix C. 



reference to the Chafuble as a veftment of holy miniftration, but a defcription 
of its form. Cafula . . . fine manicis, unita prinfecus, non fcijfa non 
aperta. See p. 204, below, 

Planeta too costly to be worn by Monks. 

38. Caffianus {arc. 418 a.d.) De Habitu Monachorum, lib. i. cap. 7. 
" Poll hasc angufto palliolo tarn amidlus humilitatem, quam vilitatem pretii 
compendiumqne feftantes, colla pariter atque humeros tegunt qua? mafortes 
tarn noftro quam ipforum nuncupantur eloquio, et ita Planeticarum fimul atque 
birrorum (note &>, p. lvi) pretia fimul et ambitionem declinant." 

The Planeta worn by Laymen of Rank. 

39. Vita S. Fulgentii (f 533) A£ta Santtorum, torn. i. Januar. p. 43. 
[The writer, Nolanus, a contemporary of Fulgentius, is defcribing the return 
of Fulgentius to Carthage after his exile.] " Tantum fides Nobilium crevit, 
ut Planetis fuis fuper B. Fulgentium gratanter expanfis, repellerent imbres, et 
novum tabernaculi genus artificiofa caritate componerent." 

Planeta worn by the attendants of a Bishop of Rome. 

40. Joan. Diac. Vita D. Gregorii, lib. ii. cap. 43. [The writer is fpeaking 
of a plot laid by certain forcerers (magi) to throw St. Gregory off his horfe 
as he rode through the city.] " Cumque magi ex planetatorum 473 mappulato- 
rumque proceffionibus magnum pontificem cognoviffent," &c, &c. 

Planeta worn by a Roman Senator, and a Roman Bishop. 

41. Joan. Diac. Vita D. Gregorii, lib. iv. cap. 83. [Defcribing the drefs 
of Gordianus, a fenator, father of St. Gregory, he fays,] "Gordiani habitus 
caftanei coloris planeta eft, mb planeta dalmatica, in pedibus caligas habens." 

And in cap. 84, fpeaking of St. Gregory himfelf, " Planeta fuper dalmati- 
cam caftanea." 

The Planeta not to be worn by Monks. 

42. St. Ifidore (circ. 620), in Regula, cap. 13 {apud Ducange). " Linteo 
non licet Monachum indui. Orarium, birros, planetas, non eft fas uti, neque 
ilia indumenta vel calceamenta qua? generaliter camera monalleria abutuntur " 
(" do not ufe "). 



41s The people dreffed in planeta are probably prefbyters, and high officials j the map- 
pulati, deacons, and fub-deacons. 



Appendix C. 



203 



The Planeta worn as a distinctive Vestment by Bishops and Presbyters. 

43. Concil. Tolet. iv. ann. 634. See p. 7$,fqq. 

A Planeta one of the Vestments of a Pope. 

44. Ordo Romanus i. (eleventh century), apud Mabillon, Mufeum Ita- 
licum, and Martene De Antiq. Eccl. Rit. torn. ii. lib. iii. cap. 1 1. 

In § 6 the veftments of the Pontifex Romanus are enumerated : 
" Subdiaconi regionarii fecundum ordinem fuum accipiunt ad induendum 
Pontiiicem ipfa veftimenta : alius lineam, alius cingulurn, alius anagolaium, id 
eft amictum, alius lineam dalmaticam, et alius majorem dalmaticam, et alius 
planetam ; et lie per ordinem induunt Pontificem. . . . Noviffime 
autem, quern voluerit Dominus pontifex de diaconibus, vel fubdiaconibus, cui 
ipfe juiferit, fumit de manu fubdiaconi fequentis pallium, et induit fuper Ponti- 
ficem, et configit eum cum acubus in planeta retro et ante, et in humero 
finiftro et falutat Domnum et dick," &c. 

Planeta worn by Deacons, Sub-deacons, Acolytes. 41 9 

45. Ibid. §§ 7 to 11. From a variety of notices in this portion of the 
Ordo Romanus I., it is clear that at Rome, in the eleventh century (and 
probably at a fomewhat earlier time alfo), deacons, fub-deacons, and other 
of the inferior orders, wore a planeta when in attendance on a pope at a 
folemn function. 420 



419 Compare Ordo Rom. viii., where an 
acolyte, at his ordination, is defcribed as in- 
verted with ovarium and planeta. Dr. Hefele, 
referring to this, conjectures (p. 201), that the 
planeta of the minor orders was a fcantier and 
morter veftment than that worn by bifhops 
and prefbyters, refembling the little phsnolion 
fo called, worn by avctyvueroii in the Greek 
Church. But he has apparently overlooked 
the paflage in the Ordo I., which is incon- 
fiftent with his explanation. For the fub- 
deacon is there defcribed (§ 7) as carrying the 
mappula of the pontiff on his own left arm, 
fuper planetam revolutam. A veftment fuch as 
Hefele defcribes could not be rolled (folded) 
back upon the arm, and then have a mappula 
refting upon it. But thefe are minor matters, 
of antiquarian intereft only. 

420 From the clofe of the eighth century 



the terms Planeta and Cafula ceafed to be dif- 
tinguifhed the one from the other. See Ra- 
banus Maurus (quoted p. 91, "Cafula . . . 
hanc Graeci planetam vocant") ; Honorius of 
Autun (quoted p. 137, " Cafula .... 
haec veftis et Planeta . . . vocatur ") j 
Innocent III. (quoted p. 155, " Cafulam vel 
Planetam.") To thefe paffages may be added 
the following from the life of Abbot Anfe- 
gifus (written in the ninth century), edited 
by Mabillon in the ABa SanBorum Ord. Bene- 
diB. Saec. iv. p. 945. Mention is made of 
various gifts to the church made by St. Anfe- 
gifus, and amongft them of Planetas cajulas 
quattuor . . . mappulas duas .... 
Jlolasduas. Andfo Luitprand (Hift. vi. cap. xi). 
Cui (fc. Benedidto Pfeudo-Papae) "Cafulam 
quam Planetam vocant, cum ftola pariter ab- 
ftulit." 



204 



Appendix D. 



APPENDIX D. 

VESTMENTS WORN IN THE GALLICAN CHURCH. 
From a ms. of Uncertain Date Edited by Martene. 421 

Epijl. Secunda De Communi Officio. . . . " Pallium in pafcha cum tin- 
tinnabulis Euchariftia velatur, inftar veteris teftamenti ubi tonica [h. e. tunica] 
facerdotis plena tintinnabulis, fignans verba praedicationis, oftenditur. Prae- 
cinclio autem veftimenti candidi, quod facerdos baptizaturus prascingitur, in 
iigna fancti Joannis agitur, qui praecinctus baptizavit Dominum. Albis autem 
veftibus in pafcha induetur, fecund um quod angelus ad monumentum albis 
veftibus cerneretur. Albas etinim veftis exaltationem fignificant. 

" Cafula, quam amphibalum vocant, quod facerdos induetur, tota unita, per 
Moyfem Jegiferum inftituta primitus demonftratur. Juflit ergo Dominus fieri 
diffimilatum veftimentum, ut talem facerdos induerit quali indui populus non 
auderetur. Ideo fine manicas, quia facerdos potius benedicit quam miniftrat. 422 
Ideo unita prinfecus, non fcilfa, non aperta : quia multae funt Scripturae facrae 
fecreta myfteria, quae quafi fub figillo facerdoti doctus debet abfcondere, et 
unitatem cuftodire, non in haerefi vel fchifmata decimal 23 

" Pallium 424 vero quod circa collo ufque ad pectus venit, rationale vocabatur 
in vetere teftamento, fcilicet fignum fanctitatis fuper memoriam pectoris, dicente 
propheta ex perfona Domini, ' Spiritus Domini fuper me.' Et poll pauca, 
' ut ponerem gloriam lugentibus Sion, et darem eis coronam pro cinere, oleum 
gaudii pro luctu ' (If. lxi. 3). Pallium laudis pro fpiritu moeroris. Quod 
autem collo cingit, antique confuetudinis eft, quia reges et facerdotes circumdati 



421 Thefe extracts are from a MS. edited 
by Martene (flkej'aurus Anecdotorum, torn, 
v). He defcribes it as follows; Sanfii Ger- 
mani Parijienjis epifcopi expcjitio brevis antique 
Liturgia? Gallicante ; and gives it as his opinion 
that this ivork ivas 'written (hoc opus fcriptum) 
about the middle of the fixth century. This, 
he fays, becaufe St. Germanus was Bifhop of 
Paris from 556 to 576 a.d. The only link 
of connection, however, between this anony- 
mous MS. (found in the Monaftery of St. 
Martin at Autunjand St. Germanus, is the 
fact that the writer begins by referring to (and 
quoting) what Germanus epijcopus Parifius 
jcripjit de Mijfa. Internal evidence points to 
the ninth or tenth century as the earlieft at 
which the MS. could have been actually 



written. [The fpelling of the original is pre- 
ferved throughout.] 

422 He refers to the fact that the form of 
the Cafula was inconfiftent with the ufe of the 
arms for anything like active miniflration. 

4ii3 This furnifhes, as will be leen, a new 
myftical meaning for the Cafula. 

424 The word Pallium is probably not ufed 
here in the technical fenfe of an archbifhop's 
Pallium. In early reprefentations (ninth cen- 
tury) of Gallican Bifhops, the older form of 
the Pallium is leen, refembling that of PL 
XXX., XXXI., but meeting it at a point at 
the breaft. And fo the words here com- 
mented on may point to the Pallium Gallicanum 
(fo called), of which more in Appendix E. 



dppe?idix D. 



205 



erant pallia vefte fulgente, quod gratia prasfignabat. Quod autem fimbriis 
veftimenta facerdotalia adnedtuntur, Dominus Moyfi prsecepit in Numeris, ut 
per quattuor angulos palliorum filii Ifrael fimbrias facerent, ut populus Domini 
non folum opere, fed etiam et veftitu, mandatorum Dei fignum portaret. 

" Manualia vero, id eft manicas, 425 induere facerdotibus mos eft, inftar 
armillarum quas regum vel facerdotum brachia conftringebantur. Ideo autem 
ex quolibet pretiofo vellere, non metalli duritia, extant, vel ut omnes commu- 
niter facerdotes etiam minoris dignitatis in faeculo facilius inveniant. 

" Veftimentum parvolum 425 a quod non fit in alio ufo nift ad frequentandum 
facrificium, vel fignincat quod non graventur manus noftras honoribus feculi, 
fed circutndentur fubtilia exercitia mandatorum Dei. Prohibet autem manica, 
tonica ne appareat vile veftimentum, aut quocunque indignum tactum fordium 
fuper divina facrificia, quo manus immolantis difcurrunt. 

" Albas vero quas levitse utuntur ideo ftatuerunt Patres, quia in veftimento 
tinclo non lie apparet cito macula quomodo in albo : et minifter altaris ideo 
utitur, ut obfervet et caveat omnem maculam et nullatenus veftimenta minif- 
trantium vel leviore tadlu appareant fordida ; fed Candida fint, exterius vefte, 
interius mente. Sirico aut vellere fictur, quia Dominus facerdotibus ideo 
exinde habere indumenta mandavit, ut eorum veftis fpem refurredlionis often- 
deret. Sirico enim de ligno per verme ficlur. Vermis poft mortem procedit 
in alate, et poft occafum et volatum ligurans Chriftum, qui ex ligno crucis 
quiefcens in fepulchro, tanquam vermis claufus in facculo angufto, furrexit de 
tumulo, et ad caelos fumftt volatum. Alterius vero velleris albi innocentiam 
tantum vitas demonftrant. Alba autem non conftringitur cingulo, fed fufpenfa 
tegit levitas corpufculum, quia omnis converfatio Levitica in defiderio caeleftis 
patriae a terrenis operibus debet efle fufpenfa, nec cingulo peccatorum con- 
ftriaa. 

" Stola autem, quam fuper alba diaconus induit, fignificat fubtilitatis intelli- 
gentiam in divina myfteria, licet veteri (h. e. veteres)- ftola induentes gaudium 
follennitatis fe habere monftrabant. Et pro hac caufa in quadragefima pro 
humiliatione non utitur, ficut nec alleluia in noftra ecclefia, fanclus, vel pro- 
phetia, hymnum trium puerorum, vel canticum rubri maris, illis diebus decan- 
tantur. Stola alba namque angelus praecindlus apparuit, quando fedens in 
monumento Domini follennitatem refurreclionis illius nunciavit. Ideo in quad- 
ragefima prohibendum haec cantica, quia caeleftia et angelica funt." 



425 The manicte, here mentioned, li in jiar ar- 
millarum^ feems to point to a veftment refem- 
bling the Greek Wif&xvixict (note 350, p. 169). 



425 a This " fmall veftment" is evidently 
the maniple. 



206 



Appendix E. 



APPENDIX E. 

PASSAGES FROM EARLY WRITERS ILLUSTRATING THE 
HISTORY OF THE ORARIUM ("STOLE,") AND 
THE PAPAL PALLIUM. 

The Orarium of Secular Use. 

i . The following pafTages will indicate the form, and ufage, of the Orarium 
in ordinary life, a, St. Jerome, ad Nepotianum, 529. Plenum dedecoris eft, 
referto marfupio, quod fudarium orariumque non habeas gloriari. fi. St. Am- 
brofe, De Refurrect. Et fades ejus (ft. Lazari) orario colligata erat. y. St. 
Auguftine, De Civit. Dei, lib. xxii. cap. 8, § 7. [An Orarium ufed as a 
bandage to tie up a wounded eye.] Tunc,ftcut potuit, oculum Iapfum atque 
pen dent etn loco fuo revocatum Ugavit orario. Prudentius (fifth century), 

Perifteph. 1, 86. [Speaking of two martyrs, Hemeterius and Celedonius, 
he fays that the ring worn by one, and the handkerchief of the other, were 
miraculoully carried up to heaven.] Ilia laus occulta non eft, nec fenefcit 
tempore, mijfa quod furfum per auras evolarunt munera. . . . I I litis fidem 
ftgurans nube fertur annulus ; Hie fui dat pignus oris, ut ferunt, orarium. 
g. With this laft compare St. Gregory of Tours, De Glor. Martyr, cap. 93, 
where he relates the fame tale. In another paffage of the fame author we 
read of the fon of Sigifmund being ftrangled by means of an Orarium. Hift. 
Franc, lib. iii. cap. 5. Sopitum vino dor mire poft meridiem filium jubet : cui 
dormienti orarium jub collo pofitum ac fub mento ligatum, trabentibus ad fe 
invicem duobus pueris , fuggillatus (ft. [This was in the year 522 a.d.] q. St. 
Gregory the Great (clofe of the iixth century), writing to a friend at Con- 
ftantinople, a vir religiofus, but not a prieft, fends him as a prefent duas camijias 
et quattuor oraria, much as the Emperor Gallienus had done when writing to 
Claudius, three centuries earlier. [Epift. lib. vii. xxx. Indi£t. xv.] 

Oraria as Imperial Presents. 

1 b. Trebellius Pollio in Claudio (prope finem). He is quoting a letter 
of the Emperor Gallienus in which he enumerates the prefents (chiefly plate 
and rich garments) which he had fent to Claudius (afterwards emperor from 
268 to 270). " Albam fubfericam, paragaudem triuncem unam. Zanchas 42 ? 
de noftris Parthicis paria tria, . . . Penulam Illyriciaham unam . . . 
Oraria Sarabdena quatuor."" 



Appendix E. 



207 



Flavius Vopifcus in Aureliano {Imp. 270-275), prope Jin. (p. 428). 
" Sciendun . . . ilium . . . donaffe populo Romano tunicas albas 
manicatas ex diverfis provinces, et lineas Afras atque ^Egyptias puras ; ipfumque 
primum donaffe oraria populo Romano quibus uteretur populus ad favorem." 
[On this ufe of oraria, "ad favorem," fee F. B. Ferrarius, De Veterum Ac- 
clamationibus, lib. ii. cap. 7, p. 63.] 

The Orarium, as a Sacred Vestment, not to be worn by any below the 

rank of a Deacon. 

2. Council of Laodicea, a.d. 327. [Harduin ConciL torn. i. p. 786.] 
Can. xxiii. ov v7rrigzrnv oo^d^tov (pogzTv, ov$i rug Ovgxs lyKu,rxXi^,7ruvsiv' 
Ibid. Can xxiv. on ov civocyvcoo-rxg Jj "fydXrocs agdgtov <poge7v, xcct cvrcog 
c&vecyiyvcocrxsiv jj ^/uXXiiv. 

Orarium worn by Deacons, circ. 467. 

3. St. Chryfoitom (j - 407). In Parab. de Filio Prodigo. Inter opera 
fpuria. [Though probably not St. Chryfoftom's, it is of a date not much later 
than his J. Tom. viii. p. 655. MtpvYiptvoi roov (pginrcov {tvo-rngi'cov rcov teirovgycov 
t«j hic&s \UTovf>yiots, rav (Aipovpivav ra,q rcov ayy'zXcov 7rri^vyct,q rou$ "Knrroue, 
oOovetis roii$ i7ri rcov u^ta-rz^av copcov xnf^evetig, xstt iv ry \xy.Xwiu. m^irqiyovrav. 

The Same, circ. 41 z. 

4. St. Ifidore of Pelufium, circ. 412 a.d. He fpeaks (fee above, p. 49) 
of y> oSovvi v)s teirovgyovriv 01 ciidx.ovoi Iv ro7g kyUi$ 5 and he adds that this 
o6ovn, or piece of fine linen, recalls the humility of our Lord in that of His 
warning, and wiping dry, the feet of His difciples. 

Orarium forbidden to Monks, a.d, 511. 

5. Concil. Aurelian. (anno 511) Canon xx. " Monacho uti orario 426 in 
Monafterio, vel tzangas 42 ? habere non liceat." [Labbe, Concil. torn. iv. 
P. HO70 



426 All commentators on this paflage con- 
fider the word Orarium to be here ufed with 
its older meaning of a " pocket hankerehief." 

427 Tzangas. A kind of boot. rgdyycc 
or T^xyyioe, in Byzantine Greek. As being 
of barbarous origin they were not allowed to 
be worn at Conftantinople, intra urbem, even 
by laymen. [Codex Theod. De Habitu, &c. 
14, 10. Ufum T-zavgarum atque braccarum 



intra urbem venerabilem nemini liceat ufurpare.'] 
Nearly four centuries later Charlemagne inter- 
dicted their ufe by the Clergy. Capitul. lib. 
vii. cap. 314. Ut clerici pampis [a7. pompis] 
aut tzangis ve! armis non utuntur. The paflage 
in the letter of Emperor Gallienus quoted in 
p. 206 (overlooked by Ducange), determines 
their origin. Zanchas de noftrh Parthicis paria 
tria. 



208 



Appendix E. 



Deacons are not to hide their Orarta. 

6. Concil. Bracar. II a.d. 563, capitulum ix. "Item pkcuit ut quia in 
aliquantis hujus provincial ecclefiis diaconi abfconfis infra tunicam utuntur 
orariis, ita ut nihil differre a fubdiacono videantur, de cetero fuperpofito fcapulae 
utantur orario." For Concil. Bracar. III. a.d. 572, fee Innocent III., /up. 
p. 154. 

7. Concil. Tolet. IV. a.d. 633. [See above, p. 76.] Biftiops and pref- 
bvters alike wear Oraria, but not more than one. Deacons alfo are to wear 
but one, and that upcn the left moulder only. They are to wear it plain 
(purum), not decked out with colours nor with gold. 

8. Concil. Bracar. IV. a.d. 685 [Labbe, torn. vii. p. 581] Can iv. "Cum 
antiqua ecclefiaftica noverimus inftitutione praefixum ut omnis facerdos, cum 
ordinatur, orario utroque humero ambiatur, fcilicet ut qui imperturbatus prae- 
cipitur confiftere inter profpera et adverfa, virtutum femper ornamento utro- 
bique circumfeptus appareat ; qua ratione tempore facriiicii non aflumat quod 
fe in facramento accepiiTe non dubitatur ? Proinde modis omnibus convenit 
ut quod quifque percepit in confecratione, hoc et retentet in oblatione, vel 
perceptione fuae falutis ; fcilicet ut cum facerdos ad folemnia miffarum accedit, 
aut pro fe Deo facrincium oblaturus, aut facramentum Corporis et Sanguinis 
Domini noftri Jem Chrifti fumpturus, non aliter accedat quam orario utroque 
humero circumfeptus, ficut et tempore ordinationis fuse dignofcitur confecratus : 
ita ut de uno eodemque orario cervicem pariter et utrumque humerum premens 
fignum in fuo pectore prseferat crucis. Si quis autem aliter egerit, excom- 
municationi debitae fubjacebit." 

9. St. Germanus of Conftantinople, eirc. 715 a.d. [See the palTage 
quoted, jupra ) p. 84.] He fpeaks of the deacons as diftinguilhed by the light 
wings of their light oraria. 

10. Concil. Moguntiacum (Mayence), a d. 813, Can. xxviii. [Labbe, 
vol. xi. p, 336, Venet.] "Prefbyteri fine intermiffione utantur orariis propter 
differentiam facerdotii dignitatis." 

Orarium and other Vestments, Ninth Century. 

11. Riculfus, Bifhop of SohTons [f~ 902] Statutum vii. " Studere etiam 
debetis ut digne atque honefte veftra ecclefiaftica veltimenta prseparata habeatis ; 
Albam videlicet ad divinum myfterium unam vel duas nitidas, cum orariis, 
id eft, ftolis duabus nitidis, et amiclus duobus nitidis, corporalibus quoque 
totidem nitidis, item zonis duabus, id eft cindoriis, ac manipuhs totidem nitidis ; 
ac linteamina altaris habeatis nitida, et cafulam fericam, cum qua mifTa cele- 
bretur. Hoc autem omnimodis prohibemus, ut nemo ilia alba utatur in facris 
mvfteriis, qua in quotidiano vel exteriori ufu induitur." 



Appendix E. 



Orarium to be worn when Travelling. 

12. From the Capitula of Hincmar, Archbimop of Rheims (f 882), and 
from the Difcip/ina Ecclefiaftica (lib. i. 62) of Regino, Abbot of Prume, in the 
following century, we find that a prieft, when on a journey, was bound to 
wear his Jiola or orarium, that his facred character might be known. If he 
were robbed, or murdered, non Jiola vejlitus, the crime was to be atoned 
fimplici emendatione, but if cum Jiola, then emendatione triplici. This lalt 
provifion was made by a council held at Tribur, near Mayence, in 895. 



The Pallium (Papal or Archiepiscopal). 

13. The political hiftory (fo to call it) of the "Pallium Pontificium " in the 
Weft, may be briefly fummed up as follows : 

It was at firft 428 conferred on archbilhops 42 9 and metropolitans, not as 
a necelTary qualification for that dignity, but as a fymbol of acceffion of 
honour and of authority through vicarial powers (vices Apoftolica? Sedis), be- 
llowed by the Roman See. Aries, 430 for example, had been an archiepifcopal 
See long before Symmachus bellowed the Pallium on Caefarius. See note 0, 
p. lviii. And when, nearly a century later, another Archbifhop of Aries, 
Virgilius, applied (by letter) to St. Gregory the Great, for a fimilar privilege, 
he had been already for four years in poffeffion of his See, and in the full 
exercife of his office. 

This being fo, a queftion of fome difficulty arifes out of the language of the 
firft Council of Macon, a.d. 581, which in its fixth canon directs that no arch- 
bifhop mail celebrate mafs fine Pallio. Interpreted by the later difcipline of the 
Weftern Church, when the power of the Papacy had been firmly eftablifhed, 



428 Anaftafius, in the Gejia of Marcus, Bp. 
of Rome, a.d. 336, writes as follows: " Hie 
conjiituit ut epifcopus Ofienfs, qui confecrat epifco- 
pos Urbis, 113 tunc pallio uteretur, et ab eodem Ur- 
bis 113 episcopus conjecraretur. Hie fecit conjiitu- 
tum de omni ecclejlajlico or dine. If the " Pal- 
lium " here fpoken of is the Papal pallium, 
which is open to doubt, we have here the 
firft inftance of its being conferred by favour 
of the Roman See, but only for this fpecial 
occafion of the confecration of the Urbis epi- 
fcopus. 

429 Millin, Voyage en Italie, torn. i. p. 108, 
fpeaks of a farcophagus of S. Celfus, Arch- 
biftiop of Milan, on which the Archbifhop is 
reprefented wearing a Pallium marked with a 
fingle crofs. [Martigny, D. J. A. C, in voc. 
Pallium.] 

«o "P r i ma te and Metropolitan had been 



fynonymous terms applied to the firft Bifhop 
of a Province" [Primes Jedis epifcopus is the 
only term allowed by Concil. Carth. iii. a.d. 
397], "and fo they continued to be for fome 
time : fubfequently the heads of the nations, 
or exarchs of a diocefe, monopolifed the title. 
Cone. Chalced. can. 9 et 17. Thus there were 
three Gallican primates over Celtica, Belgica, 
and Aquitania, refpeclively, whofe Sees were 
Lyons, Treves, and Bourges. Again, the 
Bifhop of Aries was ftyled Primate after that 
city had been made the refidence of the prae- 
torian Prefect ; and hence the frequent con- 
tentions between him and the Bifhop of Vienne 
about the primacy, in which the Roman 
bifhops interfered, conftituting tbemfelves, as 
it were, primates over primates." Foulkes' 
Manual of Ecc. Hijl. Oxford, 1851. 

E E 



2IO 



Appendix E. 



this might be fuppofed. to mean till he had been to Rome and there received the 
Pallium. But fuch an interpretation in regard of the churches of Gaul in 
the fixth century would be altogether an anachronifm, as well as a forcing 
of the language of the canon itfelf. Hence fome ritualifts 431 have fuppofed that 
in the fixth century a Pallium (but not necelfarily the Roman Pallium) was 
worn by all archbifliops as the fymbol of their office, in the Gallican churches, 
as in the Eaft, whofe cuftoms in many particulars they followed. It is believed, 
accordingly, that there was a Pallium Gallicanum, fuch as Gallican archbifhops 
wore, exifting fide by fide with the Pallium Romanum, worn by fuch bifhops 
only as had the vices dpoftolicte Sedis. Hence the language of the canon will 
imply that an archbifhop mull wear a Pallium, when celebrating mafs, juft 
as a priell was bound at fuch time to wear an " orarium " (fee Appendix E, 
No. 8). Compare note 424. 

A further point of great intereft in the hiftory of the Papal Pallium is 
that of the joint action in regard to it of the chief powers in church and 
Hate. With regard to this there are fome points' which are abfolutely beyond 
queftion, — others upon which Roman and Gallican (or German) authorities 
are at ifTue. It is admitted that at the clofe of the lixth century St. Gregory 
the Great fpeaks of himfelf as fending the Pallium with vicarial authority, 
to an archbilhop of Aries, with the ajfent of the Emperor 432 {i.e. of the Byzantine 
Emperor, Maurice), and in compliance with the requeft (petitio) of the King. 
It is admitted, too, that at a fomewhat earlier date (a.d. 545), Pope Vigilius, 
when conferring fimilar privileges on Auxanius, Bifhop (really Archbilhop) 
of Aries, did fo pro gloriofijfimi filii nofiri Regis Childeberti Chrifiiana devotione 
mandattSy " as our moll glorious fon, King Childebert, with Chriftian devotion, 
has commiffioned us to do." But when, going back yet a hundred years 
earlier, a refcript of the Emperor Valentinian is produced, which purports to 
confer, by exclufively imperial authority, archiepifcopal powers, and the right 
of wearing the Pallium, upon one Joannes, Bifliop (thenceforth archbilhop) 
of Ravenna, and attaching thefe privileges to that fee in perpetuity, we reach 
ground which is, naturally, intolerable to fome. Hieronymus Rubeus, who 
was the firft to publifh the document, fought to evade the difficulty by 
fuppofing, that the Pallium fpoken of by Valentinian was an imperial (or 
fecular) Pallium, not the Pallium of an archbilhop. Cardinal Baronius fhows 
conclufively that the whole context is fuch as to exclude fuch a meaning. 
And he intimates, what is evidently true, that even were it otherwife, the 
really important queftion would be left untouched, that of the power of an 
emperor to conftitute, by his own act and authority, a metropolitan province, 



431 See Hefele, L. G. p. 217 j Ruinart. Dif- 
fertatio de Palliis Archiepifcop*., printed among 
the Opera Pofthuma of Mabillon. 

43 2 But on other occafions, in dealing with 
Churches, which were created by the mifiion- 
ary zeal of the Roman See, St. Gregory a£ls 



upon the principle alluded to in Note 116. 
And fo (knowing nothing of the older Britijb 
Church in the Angl'ia of his day) he created 
in England the two Archiepifcopal Sees of 
Canterbury and York, and fent over two 
Pallia for their ufe. 



Appendix E. 



21 r 



and aflign archiepifcopal powers. He maintains therefore (followed in this 
by Cardinal Bona) that the entire document is a forgery. Dr. Hefele, a 
Roman Catholic, but not an Ultramontane, points out a fatal flaw in one of 
Baronius' arguments, viz. his affuming (what is notorioufly 433 contrary to fad) 
that the conferring of fuch powers was in thofe days a matter of exclu- 
Jively ecclefiaftical jurisdiction, pertaining to the See of Rome. But I 
cannot help obferving that he has not dealt with a far ftronger argument, 
with which the Cardinal backs up his firft. If fuch a refcript as this had 
been in exiftence among the archives of Ravenna (or even kept in memory 
by tradition), in the time of another John of Ravenna (fee above, p. 66), 
contemporary of St. Gregory the Great, how came it that when there was 
a warm dilpute, as in his time there was, concerning the nature and extent 
of the privileges of the Pallium attaching to the See of s Ravenna, no reference 
was made to this refcript either by John himfelf (as far at leaft as we can judge 
from the correlpondence), or by St. Gregory ? 

On the whole, I incline to think the Cardinal's theory probable, viz. 
that at fome fubfequent time of divifion between the Bifhops of Ravenna and 
of Rome, this document was forged, in order to fupport the claims to inde- 
pendence put forward by the Northern See. Well would it be if Chriftian 
hiftorians could fay with truth, that fuch politic forgeries were without pre- 
cedent elfewhere in Mediaeval times. 

Such is the earlier hiftory of the Roman Pallium. If we turn to later 
hiftory, we lhall find another phafe of thought concerning the Pallium, fym- 
boliled by the interefting hiftorical monument reproduced in Plates XXXII. and 
XXXIII., and with more exactnefs of reprefentation at p. lii. And fome 
fifty years after the date of Leo III., and of Charlemagne (the embodied 
** Church and State " of thofe Mofaics), we find Pope Nicholas I., in his 
Refponfa ad Bu/garos, laying down (for the firft time) the rule which, whenever 
poflible, has been adhered to ever lince by the Roman Curia, viz. that no 
archbiftiop lhall venture to exercife any of his functions, even after con- 
fecration, till he has received the Pallium from the tomb of the chief of 
the apoftles. Labbe, Cone. torn. viii. p. 541 ; Innocent III., quoted at p. 160. 

Thole who would purfue this fubject further will find the materials for 
doing fo in the treadles named in note 110, p. 63; and in the paflages of 
ancient authors quoted or referred to in the later editions of Du Cange (G. M. 
et I. L. in voc. Pallium), and of Meurjtus, in voc. 'Slpotpogiov. 



433 In the Codex Theodofianus, for example, 
we find an imperial refcript (lib. xvi. tit. ii. 
No. 45) addrefled to the Prefect of Illyricum, 
which places all ecclefiaftical affairs in the 
Illyrian Provinces under the jurifdi&ion of the 



" vir reliogiffimus, Jacrofan&a Legis Ant'iflcs" 
the Bifhop of Conftantinople. With this 
compare the refcript of Gratian, giving jurif- 
di&ion over other metropolitans to Damafuf 
Bimop of Rome. [Giefeler, E. H. p. 434.] 



2 I 2 



Appendix F. 



APPENDIX F. 

THE SACRED VESTMENTS OF THE ROMAN CHURCH, 
i. The Amictus, or Amice. 434 

The Amice is defcribed in note 178, p. 96. It is nowhere mentioned 
as a veftment till the ninth century. Walafrid Strabo, even in that century, 
is filent with regard to it. Note 217, p. 108. There is no correfponding 
veftment in the Greek Church. 435 

But though not named in the hrft eighth centuries as a facred veftment, 
we can trace its origin in fome expreffions of St. Jerome, which fuggeft alfo 
the reafon of its late appearance among church veftments. In a letter to his 
friend Nepotianus (a prieft), he is warning him not to think that there is any 
merit in being dirty, and bids him not to take pride, quia linteolum 436 in collo 
non habeas ad detergendos fudores, i.e. becaufe, following monaftic rule, you 
wear no linen between the neck and the outer woollen garments. As long as 
church veftments were themfelves of linen, fuch a linteolum was not needed 
in Church. Bat when filk and rich ornaments (eipecially about the upper 
border of the planeta) came to be worn, it was neceftary to prevent their actual 
contacl: with the fldn, and hence the introduction of the K Amice." 

The myftical meanings attached to it may be feen detailed at p. 88 (Ephod 
Bad), 96, 1 1 1.- 4 1 15, C41 122, 126, 128, 132, 135. 

Dr. Bock gives a plate (vol. ii. PI. II.) mowing the mode of wearing the 
Amice, both on the moulders, and (in palling) as a galea (note 178, and 
Durandus, quoted at p. 167) on the head. The fame writer furnifties details 
as to the parurce, or ornamental borders, fometimes attached to the Amice, 
from the tenth century onward (as he thinks). Weiss [Koftumkunde, p. 667) 
dates thefe a full century later. [The former is right. See note 441, below.] 

2. The Alb. 43 ' 

The hiftory of the Alb during the firft eight centuries has been already 
given. See Introduction, Chap. vii. p. liv. 



434 Other names are Hurr.erale, i.e. £houlder- 
> piece, Superhumerale or Ephod (fo, perhaps, 

Rabanus, p. 83' ; A>:.:'c:'..:gi:.n: J.e. d;z2:>.zc.:> 
or dia.2c/.z~c:) or A r .j.gz.a':~y:. 

435 M. Victor Gay admits that the Amice 
cannot be traced back farther than the 8th 
century 5 A. A. vol. vi. p. 15S. He adds 
(p. 161), "Les Orientaux plus ftricls obferva- 
teurs des traditions du coftume primitif ne 
l'ont jamais adopte." 



* 456 When in the fame letter (Ep. 52) St. 
Jerome fpeaks of one who abjque air.iSiu Iineo 
incedit, the word astiGus is probably ufed in its 
older claffical fenfe. Ken abj^ue amctu lir.eo 
incedere, Jed prctvum t-eftiun: lir.earum non habere, 
laudsbile eft. Alkquir. ridiculiax eft et plenum de- 
dec:ris, refer to marjup'iz, quod judarium orar'rum- 
que non habeas gloriari. 

437 Tunica linea, or tunica talaris, linea, ca- 



Appendix F. 



213 



Like other veftments *vhich in primitive times, and even till the clofe (or 
nearly fo) of the eighth century, were of white linen only, the Alb became 
enriched in the later centuries, 438 both in refpeft of material and of ornament. 
See Bock, L. G. vol. ii. p. 33, fqq., and Hefele, p. 171, fqq. Their orna- 
mentation was effected by adding paruree, the pofition of which may be feen 
in PI. LXL, on the Alb worn by the priefts. Such Albs were known in 
France as Alba Romanee (V. Gay in Didron, A. A.). 

The myftical meanings attached to this veftment may be feen on reference 
to pp. 69, 89, 95, 96, no, 116, 135, 165. 

The full and flowing fhape of the Chriftian Alba was contrafted in the 
ninth century (fee Amalarius, p. 96) with the clofely fitting (note 6, p. 2) 
tunic of Levitical priefthood. But as fuper-veftments were multiplied in the 
tenth and eleventh centuries, the Alb was neceflarily more and more confined, 
and the modern Alb is almoft as clofely fitting as was that of the Levitical 
prieft. Compare PI. IX. and LXI. Even in St. Hugo's time (fee p. 132, 
1. 4) the tinea interior, correfponding to the original Alb, was altogether hidden 
(latet) by the additional veftments worn. 

3. The Girdle. 
Cingulum, Zona, Balteus. 

The Girdle was almoft univerfally worn in ancient times as a matter of 
convenience, to faften up the tunic, and in that cafe, generally, fo worn as not 
to be vifible. Exceptionally, too, by kings (note 81, p. 51) and other great 
perfonages in the Eaft, it was worn as a diftin&ive ornament, and in fuch cafes 
was richly ornamented. Such was the Girdle (fee PI. VIII. and IX.) of the 
Levitical priefthood. 

Hence a double lignificance of the Girdle, ec. as a fymbol of activity (fo, 
generally in Scripture, and in claffical authors) ; /3. as a fymbol of royal 
or prieftly dignity. 

A third fymbolifm, that of chaftity, which in ecclefiaftical writers has 
almoft exclulive place, is to be referred to affociations of idea in regard to the 
Girdle fufficiently familiar to fcholars, and upon which it is not necelfary 
to dwell. 

Thefe confiderations will explain the myftical lignificance attached to the 
Girdle from the ninth century onwards. Thefe may be feen in pp. 89, 113, 
116, 122, 132, 136. 

Till, in the eighth or ninth century, the idea of an intended refemblance 



mijia, fupparus, linea interior ^ are various names 
ufed in fpeaking of this veftment. 

438 « After the 10th century," fays Weifs 
(K. p. 667). The two kinds of albs were 



diftinguifhed as "Alba pura" (the "white 
alb plain " of Edward's firft Prayer-book), and 
the Alba parata. 



2I 4 



Appendix F. 



in detail between the Chriftian and the Levitical veftments was firft broached, 
the Girdle, naturally, was either not 43 9 worn at all (with the tunica talaris 
it was not neceflary), or, when worn, was not vilible, and was thought of 
only as a matter of convenience. In none of the early monuments of the 
Weft before a.d. 800, is any trace of it to be feen. But in the Eaft we have 
mention of a Girdle as worn by deacons, early in the eighth century. (See 
p. 86, in Jin.) 

The mode in which the Girdle was worn in the ninth century is well 
illuftrated in PL XXIII., where the prieft is in an alb, with clofe-litting fleeves 
(for obvious reafons of convenience in the adminiftration of baptifm by 
immerfion) without chafuble. 440 And the alb is evidently girt in at the waift, 
though no pendent ends are vifible. The mode in which thefe ends appear 
in the later Roman coftume may be feen in PI. LXI., where they hang down 
beHde the ftole. Thefe pendents probably correfpond to the fubcingulum, or 
fuccinclorium of Honorius, p. 136, note 275 a; Innocent III., p. 144, note 
301 ; and Durandus, p. 165, note 337. 

It will readily be underftood that a richly ornamented girdle, like that of 
Levitical priefthood (fee PI. VIII. and IX.) would be out of place (becaufe 
wholly unfeen) in the primitive drefs of Chriftian miniftry. Hence the cingula 
auro texta worn by bilhops and others of the clergy in the ninth century were, 
as Durandus fays (p. 165, note ^6), feecularia ornament a y worn as part of the 
fplendid fecular drefs then in falhion. 

A variety of documents dating from the ninth century lead to the con- 
clufion, that the Zona, as a facred veftment, was not then in general ufe, but 
that coftly Girdles (Zonae Romanae, p. m) were in fome cafes ufed by 
bilhops, as, for example, by Riculfus 441 of SohTons (f 9 1 5 a.d.). Thefe could 



439 Note, as bearing upon this, the reproof 
given by St. Celeftine {/up. p. 45), to certain 
Bilhops in Gaul, who fought " by wearing a 
girdle (Note 74) round their loins to fulfil the 
truth of Scripture, not in the fpirit, but in the 
letter." 

440 Curioufly parallel to this are the words, 
quoted at p. 204, where the prieft is defcribed 
as drefled in albis, and wearing a girdle ivken 
about to baptize. 

441 The Will of Bifhop Riculfus is a com- 
plete inventory of Church veftments fuch as 
were ufed in the wealthier Churches of the 
10th century. I fubjoin thofe portions of it 
which refer to this fubject, from the text of 
Migne (P. C. C. torn, cxxxii. p. 468). For 
the credit of the Bifhop's Latin I will add that 
fuch expreflions as capas duas, una purpura, 
&c, may arife fimply from copyifts not re- 
cognifing the abbreviation commonly em- 
ployed for the accufative cafe in MS. 

Among the various things qua in cultu 



Dei pertinent, which he leaves for the ufe of 
his Church, and of his fuccefibrs in the See, 
he names— 

" Caligas et fandalias paria duo, amictos 
cum auro quattuos j albas quinque, tres claras 
et planas duasj roquos quattuor, unum pur- 
pureum cum auro, et alium palleum Graeco, et 
alios duos in Graecia faclos; zonas quinque, 
una cum auro, et gemmis pretiofis, et alias 
quattuor cum auro j ftolas quattuor cum auro, 
una ex illis cum tintinnabulis ; et manipulos 
fex cum auro, unum fex [leg. ex] iis cum tin- 
tinnabulis; cafulas epifcopales optimas tres, 
unam dioprafiam, et alias duas de orodonas ; 
annulum aureum unum cum gemmis pretiofis, 
et uvantos paria unum j camifas ad textum et 
mifTalem quattuor, unum cum auro purpur- 
eum, er alios palleos corporales quattuor j pal- 
leos quattuor, e brofdo unum j dalmaticas tres j 
capas duas, una purpura et alia bition " (Jblat- 
tea ?). [For de orodonas above, Dr. Hefele reads 
diarodinas, i.e., J;«gaB/va;, " rofe- coloured."] 



Appendix F. 



be worn fo as to be feen with a capa or cope (two of which are mentioned, 
among the bifliop's veftments), though not with a cafula. 

Full details as to the later forms of the Girdle, and the changes in it at 
various times, will be found in Bock, L. G. torn. ii. p. 50, fqq. Compare 
Hefele, L. G. p. 78. 



4. The Stole [Orarium or Stola]. 

For the earlier hiftory fee Introduction, p. lxii., fqq. and Appendix D. 
And for the two names fee note 144, p. 84. 

No fatisfadlory 442 account has yet been given of the introduction of this 
later term Stola. I venture to think that it is to be accounted for by the 
fact that the word, as employed in the V ulgate, is fuggeftive of a veftment of 
folemn ftate or dignity, particularly of <f a prieftly robe.'* And as in the eighth 
century the Orarium was regarded as the fpecial veftment of Chriftian prieft- 
bood, to be worn bora facrificii under pain of excommunication, it feems not 
improbable that the Orarium may then have been called, by certain perfons, 
as Raban fays, " the Stole," or, as we might now fay, " the veftment" of the 
prieft. The technical terminology of the Mediaeval Church in the Weft was 
formed not upon claflical Latin, ftill lefs upon clamcal Greek, or, indeed, any 
Greek at all, but upon the Latin of the Vulgate, 443 and of the Latin fathers. 
"We find, accordingly, fome indications that the word ftola was occafionally 
ufed in early writers, as it is occafionally in Scripture, of a long white garment, 
tc a prieftly robe," as the tunica talaris. Such probably is the meaning of the 
word in the only palfage in which ftola is expreflly diftinguiftied from the 
Orarium by any of the mediaeval writers. [Acta Sanctorum, Maius xxvi. 
p. 393, " Addit Stolam et Orarium^ 

This veftment was originally of white linen. But fo early as the beginning 
of the feventh century we find that fome of the younger clergy of Spain had 
taken to " coloured oraria," decked out with gold ; and were not even content 
with one only. Hence the Canon of the Fourth Council of Toledo, quoted 
at p. 75. 



443 The fuppofition that it was the border 
of a long and full garment called " ftola " 
(fuch as the older ftola matronalis), is defervedly 
rejected by moft writers on this fubjedt. The 
fuggeftion made by Honorius (fee p. 136), 
points rather to fuch an explanation as that 
made in the text, in this, at leaft, that he 
traces back the ecclefiaftical ufe of "ftola" 
to the fcriptural (Vulgate) ufe of the fame 
word. See next note. 

* a Thus Honorius (fupra, p. 139, f. 17) 



fpeaks of the prima ftola "the beft robe," 
with which the prodigal on his return was 
clad. And Innocent III., in like manner, 
quotes the words of the Apocalypfe, "ftabant 
. . . . aniiBl ftolis a/bis" (p. 163, 1. 15), 
without any thought whatever of the " Stole " 
technically fo called. Compare the paffage 
of Ezekiel, xliv., quoted at p. 29, where fee 
note 50. And that of Honorius (p. 156) 
referred to in laft note. 



2l6 



Appendix F. 



By the ninth century we find fuch coloured ftoles, bedecked with gold, 
reprefented both in Italy and in Gaul. 4 ** In the Pontifical of Bifhop Lan- 
dulfus, fome of the prefbyters wear two Stoles, differing in pattern one from 
the other, one being white, with black croffes, the other gold colour. 

For notices of the Stole (other than thofe in Appendix E), fee pp. 126, 
129, 132, 136, 142, 147, 154, 165, 166, 207. 

For reprefentations of it, PI. XXIIL, XXXV., XXXVL, XLIV., XLV., 
LXI. In the three laft, only the lower 445 extremity of the Stole is vifible 
under the dalmatic. 

5. The Maniple. 

\P allium Linojlimum, Mappa, Mappula, Manipu/us, Sudarium, Phanon T6T or 
Fanon, 233 Man tile, Manutergium.~\ 

The earlier hiftory of the Mappula has been already touched upon. Intro- 
duction, p. lxx. 

Till the clofe of the eighth century, we hear of it only as a procelTional 
veftment, diftinctive of the Roman clergy. But from the beginning of the 
ninth it has been recogniied as one of the faerie veftes. See pp. 65, 90, 101 
(fudarium in tnanu), 103, 113 (note 233), 117, 127, 137, 149, 156, 161, {ma- 
nipulo pro clava utitur). 

The iyyiigiov, or o&ovn, which in the eighth century was carried fufpended 
from the Girdle by deacons in the Eaft, conftituted, in all probability, a real 
parallel to this veftment. But the epifcopal i7r;pxviKict (fee note 350, and 
PI. LVL), differ from it in origin, in fhape, in fymbolifm, as they do in name. 

For reprefentations of the Maniple, fee Plates XLIIL, XLVIIL, LXI. 44 * 5 



444 In the Pontifical of Landulfus, and in 
the illuminations, dating from the ninth cen- 
tury, publifhed by Louandre et Mauge, L. A. 
S. vol. ii. " Le Prince Franc." In this picture 
the ends of the Stole (which alone are vifible) 
in two figures of bifhops, are decked with 
gold. 

445 In this we fee the reafon for the con- 
centration of ornament in the ends of the 
Stole, in mediaeval times, and for their gradual 
enlargement confequent upon this. 

446 In a French MS. of the ninth c n- 
tury (fubfequent to the adoption of the Roman 
ritual), bifhops and priefts are reprefented 
holding a Maniple, generally in the right 
hand (not wearing it pendent from the left 
wrift as in later ufe). See Louandre et Mauge 



Les A. S. vol. ii. Les Chanoines de St. Mar- 
tin. So Amalarius {/up. p. 112, 113) writing 
in Gaul, "fudarium quod ... in manu 
gejlari mos eft." 

But in the Pontifical of Landulfus, affigned 
by all Roman antiquaries to the ninth century 
(fee PI. XXX. to XXXIII. of this work) none 
of the priefts have Maniples. In No. 3, 5, 
9, the bifhop has on his right hand what 
might be miftaken for a Maniple, but which 
on clofe examination of the facfimiles (drawn 
and coloured from the originals) now before 
me, appear rather to be the extremity of a 
kind of pallium, worn by the bifhop over his 
chafublej and which appears to be a detached 
veftment, not a mere " orfrey " (note 312) 
of the chafuble itfelf. 



appendix F, 



217 



6. The Chasuble. 
[Planeta, Cafula, Infula, Amphibalum.'] 

For earlier hiftory, fee Introduction, p. \xm,fqq., and Appendix C. 

For fiibfequent notices fee Rabanus, p. 91 ; Amalarius, p. 97 ; Walafrid, 
p. 108; Alcuinus, p. 117; St. Ivo, p. 127, (note 217) ; St. Hugo, p. 132, 
133 (note 268); Honorius, p. 136; Innocent III., pp. 148 and 156; Du- 
randus, p. 166, 1. 3 (cafula quafi clypeo tegitur). 

For reprefentations, fee PI. XXVIII., XXX., XXXI. (all thefe, however, 
Planet* rather than CafuU), XXXIII. (but ?), XXXIV., XXXV., XXXVI., 
XXXVIL, XXXIX., XL., XLIL, XLIV., XLV., XLVL, XL VIII., LXI. 

With thefe compare the Greek (pcctvoXix, both fecular, as in PI. XVIII., 
XIX., XX., XXL, XXVII., and liturgical, as in PI. XLI. and LV1IL 

For details of ornamentation at various times, fee Bock, L. G. p. 101 to 
128 ; Hefele, L. G. p. 199, 200; and Pugin G. G. A. in voc. 

This veftment is utterly unlike any of thofe of Levitical priefthood. And 
as long as the humble origin of the veftment (fee Appendix C, No. 32) was 
remembered in the church, and it was regarded as common to all clerics, and 
to monks alfo (Appendix C, No. 33, 34, 35), as a fecular drefs, there was 
of courfe no fpecial alfociation of ideas of " facrifice " with this veftment. 
Accordingly we find the earlier writers fpeaking of it as typical either of 
" charity," the fymbolifm 447 which it has retained through all the later liturgical 
writers, or of thofe good works and duties which are " common to all of the 
clerical order" hungering, thirfting, watching, nakednefs ; reading, finging 
of pfalms, prayer ; activity in good works, teaching, filent meditation, and the 
like (Amalarius, p. 98). But as time went on, and the fecular 447 a drefs of the 
clergy no longer refembled the cafula in form or in name, the chafuble came 
to be regarded as the diftinclive veftment of Chriftian priefthood, and therefore 
(according to the prevailing idea of mediaeval times) became fpecially affociated 
with the idea of facrifice. See Appendix G, No. 2, and note 458. 

NINE ADDITIONAL VESTMENTS PROPER TO BISHOPS ONLY. 

7. The Calig^, Leggings or Stockings. 

Firft mentioned among the facred veftments by St. Ivo, p. 128, 1. 6. He 
defcribes them as made of linen, and reaching (from the foot) to the knee. 



447 See Rabanus, p. 91. The paflage there 
quoted will mow the fanciful ground on which 
this fymbolifm was originally bafed. 

Compare St. Ivo (p. 127). Cafula . . 
qua quia communis eft •vejih ckaritatem figni- 
ficat. 



447 a On the fecular drefs of the clergy, both 
in Eaft and Weft, from the ninth century down- 
wards, fee Thomaflinus, De Bea. part i. lib. 
ii. cap. 48, 50, 51. Cappa was, as we fhall 
fee, the prevailing name for the out-door drefs 
both of clergy and monks. 

F F 



2l8 



appendix F. 



where they are clofely faftened. Hence the fy mbolifm which he gives them. 
Compare Innocent III., p. 150. In later times the tibialia 448 of a bifhop 
were always made of filk. Of this regulation we retain, by cuftom, fome 
traces among ourfelves. 

8. The Shoes. 
Sandalia, Solely Campagte or Campobi. 

Firft noticed as a facred veftment by Rabanus (fupra, p. 92). Compare 
Amalarius, p. 97, 1. 15, and p. 104 (where every minute part of the Shoe 
has its fpecial fymbolifm affigned) ; Alcuinus, p. 112 {in Jin.), 115, 1 1 8, and 
note 243 ; St. Ivo, p. 127 ; Innocent III., pp. 150 and 157. 

Even at an earlier time we find that the kind of Shoes to be worn by 
eccleliaftics was matter of ftricl: regulation in churches fubjecl: to the Roman 
See. Note 184, p. 97. Such matters had not been thought unworthy of 
imperial legislation, in reference to the etiquette of drefs at Rome and at 
Conftantinople. See note 427, p. 207, and Plates XXII., XXIV., XXV., 
XXVIII., XLIII. 

9. The Under-Girdle. 

Subcingulum, Succinttorium. 

This veftment has been already noticed, in connexion with the Girdle, 
and in note 3 13. 

But lince that note was written I have difcovered what appears to 
be the real explanation of what is written about the Under-Girdle, by Ho- 
norius (p. 136); Innocent III. (pp. 143, 144); and Durandus (quoted in 
note 313). They all fpeak, direclly or by implication, of two Girdles. 
And though the language of Durandus and of Innocent III. in p. 153, 
might admit of the explanation given in note 313, that of Honorius feems 
inconfiftent with it. But the Ordo Romanus V., when defcribing the veft- 
ments of the Pontifex {i.e. the Pope), 44 9 Ihows that there really were two 



448 Tibialia i s another name for the caligae. 
The caligee of a bifhop, wearing ecclefiaftical 
drefs, are, of courfe, not vifible. Similar 
caliga worn by Charlemagne are feen in the 
woodcut at p. lii. 

449 Though i n the language of the Weftern 
Church generally, Pontifex has the meaning 
" bifhop," as pointed out in note 45, yet at 
Rome tijelf (to which, as fhown in that note, 
the word Pontifex has a fpecial relation), this 
title was diftinctively ufed of the Pope, while 
to other bifhops was given the ordinary title of 
epifcoptts. Both thefe ufages of Pontifex are 



illuftrated by John the Deacon (circ. 875). 
He fometimes ufes it of ordinary bifhops, as in 
lib. iii. cap. 15, 33, 33, or of archbifhops, as 
of John of Ravenna. But in lib. iv. cap. 91, 
he fpeaks of Bifhop (epifcopus) Lucidus, then 
refident at Rome, going up to dine in full drefs 
[facerdotalibus infulis redimitus) at the patri- 
archium, with the Pontifex, St. Gregory. In 
accordance with this, the Ordo Romanus V. 
diftinguifhes between the Vejlimenta Pontifica- 
lia, and the Vejlimentum alii {i.e. alius) Romani 
Epijcopi. [See Mabillon's Preface, p. 63.] 



Appendix F. 



219 



diftinft Girdles, as indicated by Honorius. The veftments are enumerated 
as follows : De V ejlimentis Pontifcalibus. In primis cam (i.e. camifia) et 
cingitur fupra. Dein line a cum cot t is, /erica, et cingulum. Poji hac mitt it ur 
anagolai (i.e. amictus); exinde dalmatica minore, pojiea majore dalmatica, et 
fupra orarium. Po/l h<ec planet a, et fupra mittitur pallium. The inner 
Girdle over the camifa, or fhirt, reprefents the older Girdle of primitive ufage, 
without ornament, and altogether out of fight. The cingulum, afterwards 
fpoken of, is an ornamented girdle, introduced among the " veftments " at a 
much later period, in imitation of the ornamented Girdle of Levitical priefthood. 

10. The Episcopal Tunic. 

Tunica Pontificalis, T. poderis, T. interior vel byacinthina. 

Innocent III., in his enumeration of the pontifical {i.e. epifcopal) veftments, 
diftinguifhes between the Alb, p. 145, fqq., the Tunic, and the Dalmatic. 
All thefe are really Tunics, the two latter having been fuperadded one after 
the other for richer ornament. The procefs was probably this. The tunica 
alba, made of linen, of the more primitive drefs, was replaced by one of filk, 
often of blue lilk, in imitation of the tunica byacinthina of the Levitical high- 
prieft. A rich veftment of this kind required an under tunic, for obvious 
reafons. And, accordingly, that under Tunica was now called alba fimply, 
the fecond Tunic (which was talaris, but not quite fo long as the alb) followed ; 
and the Dalmatic, (horn now of its ancient length, in order to leave the fecond 
tunic vifible, followed third in order. All this will readily be underftood by 
reference to the figure of the bifhop in PI. LXI. The gradual addition of 
one Tunic after another may be traced from the ninth century downwards 
in PL XXXVII. (one only) ; XXXIX. and XLIV. (two) ; XLVIII. and LXT., 
(three). The Ordo Romanus V. (/up. § 9) enumerates three Tunics in all, 
befides the camifa. 

The language of St. Ivo (fee p. 122), and previoufly of Amalarius (p. 
100, 1 01), fully confirms this fuppolition. St. Ivo fays, that both in the old 
and the new covenant, only Pontifices (high-priefts in the one cafe, bifhops in 
the other), wear two Tunics, the fecond Tunic, the tunica hyacinibina, being 
that which was exclufively theirs. This Tunica he calls interior, as does Ama- 
larius (p. 1 01), not of courfe in reference to the alba 450 (or to the tunica talaris 
of the high-prieft), but in reference to the dalmatic. Alcuinus, on the other 
hand, fpeaks of the Levitical Tunic of blue (p. no) as tunica exterior, an 
outer Tunic, in refpecl: of the white Tunic of linen beneath it. St. Hugo 
varies yet again from thefe. The two Tunics are to him the tinea interior 



450 Hence Amalarius fpeaks of the alba as 
camifia, and of the two others as dute tunica. 
See p. 101, and note 194.. And what Ama- 



larius calls dua tunica, appear in the fifth of 
the Ordines Romani as dalmatica major and 
minor. 



220 appendix F, 

(anfwering to our ihirt), which (latef) is unfeen, and the line a exterior or alb, 
which was vifibJe. See pp. 131, 132. 

1 1. The Dalmatic (of the Bishop). 

The general hiftory of the Dalmatic has already been fully inveftigated 
See Introduction, p. lv, fqq. 

But the Dalmatic now in queftion is not the full and flowing white linen 
veftment of primitive times (with Ample ftripes for ornament, fee PI. XVII., 
XXXIII. ), but the highly ornamented veftment worn by bilhops and other 
high officials cf the Church, immediately under the cafula or planeta. In fome 
inftances (Ordo Rom. V. quoted in § 9) two fuch Dalmatics are fpoken of. 
Reprefentations of this veftment may be feen (immediately under the chafuble) 
in PI. XXXIX., XLIL, XLIV., XLV., XLVL, LXL, in which laft is feen 
the deacon's Dalmatic alfo. 

12. The Mitra. 451 

Firft mentioned among the Sacra Veftes by Honorius of Autun, about 
the middle of the twelfth century. See p. 138. But it had been in ufe, in 
fome parts at leaft of the Weft, fome time previously. The figure of St. 
Dunftan (PI. XL.) in a MS. of the eleventh century, ftiows him wearing a 
cap ex byjfo confecla, moch fuch as that to which the language of Honorius 
points, and this is the earlieft example of the kind which I have feen. I 
mould except, perhaps, one of the bilhops reprefented in the BenedidHonal 
of St. Ethelwald, belonging to the Duke of Devonshire. This is of the tenth 
century. The figure is reprefented with a kind of diadem, a narrow circlet 
of gold, with jewels round the head. This, however, is not really of the. 
nature of a " Mitra," and may not improbably be fuggeftive of royal rank, 
to which church dignitaries could then not unfrequently lay claim. Some 
ritualifts have fought to affign a much earlier date to the " Mitra." The 
paffages they allege have been already confidered (Appendix B, .No. 1 to 6). 
If we omit theie (for the reafons given in that Appendix) we mail find that 
the earlieft mention of the Mitra, which Dr. Hefele can adduce as genuine, 



451 The word pi<r(>a. (quafi (jutiqo. from p'ira; 
thread), was probably by origin an adjediive. 
Hence its double ufe in claffical Greek, mean- 
ing a woman's cap (<m<pdvw being underftood), 
or a girdle, when Z,uvn is the word to be fup- 
plied. In the LXX it is ufed as the rendering 
of Miznepheth, the prieft's cap (Exod. xxviii. 
33 ; xxix. 6 j xxxix. 31), for which elfewhere 
(Exod. xxviii. 4, 35, and 36 ; xxix. 9; xxxix. 
27) xfiagii is employed. The Vulgate has in 
correfponding paffages either cidaris (Exod. 



xxviii. 4) or tiara (fee note 84, p. 52), as in 
Exod. xxviii. 37, 40 ; xxix. 6 5 or mitra, as in 

xxix. 9 ; xxxix. 26 and 20. In St. Ifidore, 
mitra (as in claffical Latin) means a cap worn 
by women. Orig. xix. 31, and De Off. Ecc. 
lib. ii. cap. 17. So in Tertullian, De Virg. 
Vel. (vol. iii. p. 32). 

Other names for the Mitra are Tiara (note 
84, p. 52), Pileus, Cidaris, Infula (note 296 a , 
and Appendix B, No. 4) Phrygium (Me- 
nardus in Lib, Sacram. S. Gregor. p. 212).. 



Appendix F. 



221 



is of the eleventh century, where in 1049 a.d. mention 452 is made, on more 
than one occafion, of a Mitra Romana, a kind of Mitra fpecially charadteriftic 
of the Roman Church. And to the fame effedl, Peter Damian, writing circ. 
1073, to Cadalous, then " antipope," fays, " Habes nunc for Jit an mitram, babes 
juxta morem Romani pontificis rubram cappam (opp. torn. i. p. 121, Epift. lib. i. 
20); " It may be that you now are wearing the veftments which properly 
belong to the pope, the mitre and red cope." Menardus ftates that in all the 
ritual books before 1000 a.d. which he had examined, there was no mention 
of the Mitra, and that he believes vix ante annum pojl Chrijium natum mille- 
nnium mitra ufum in ecclefia fuijfe. The documents quoted in this work all 
point to the fame conclusion. See the language of Alcuinus, quoted at p. 112. 
Tiara (that of the Levitical prieft) erat vefiis, pileolum videlicet rotundum. . . 

. babens vittas Summus Pont if ex (the high-prieft) prater 

pileum babebat coronam auream triplicemqueA** . . . Hujufcemodi veftis 
non babent {leg. habetur) in Roman a ecclefia vel in noftris regionibus, and then 
again, after fpeaking of the lamina aurea, he adds, Neque banc ornamenti fpeciem 
Cbrifti accepit ab illis ecclefia. This treatife dates (note 218) from late in the 
tenth century. Compare note 217, in fin. 

Various forms of the Mitra will be feen in Plates XLIV., XL VI., XL VII., 
XLVIII., L., LI., LII. to LV., LXI. And fee defcription of PI. XXXIX. 

For details as to the ornamentation of the Mitra, and its varieties of form 
at different periods, fee Bock, L. G. torn. ii. p. 153,/^. 



452 In a charter of Leo IX., conferring pri- 
vileges on Eberhard, Archbifhop of Treves: 
Quapropter omnibus ipjis laudantibus et refpuen- 
tibus [refpondentibus ?] pro inveftitura ipfius 
Primatus, Romana mitra caput -vejirum injigni- 
mus, qua et vos et fuccejfores veftri in Ecclejiaf- 
ticis ojjiciis Romano more femper utamini y femper- 
que <vos ejfe Romana fedis difcipulos reminijcamini. 
[Apud Dufrefne in hjoc.~\ 

453 Among the expreflions in ancient writers 
alleged as bearing upon this point, are fome 
few, from which it appears that corona vejira 
(literally "your chaplet ") was a term of formal 
courtefy in addrefling bifhops and others of the 
clergy as early as the fourth century. The 
only corona of Chriftian miniftry known to 
antiquity, even as late as St. Ifidore's time (fee 
p. 68, above), was the chaplet or circle of 
hair beneath the tonfure. Tertullian, as is 
well known, regards corona as eflentially fym- 
bols of heathenifm, and afks (after his rheto- 
rical manner), S^uii Patriarcka, quis Propketa 



vel pojiea Apojlolus . . . aut 
Epifcopus invenitur coronatus ? De Cor. Mil. 
350. I can only fuggeft that " corona vejlra " 
may have been, in the conventional language 
of Rome in the fourth century, an expreflion 
of courtefy anfwering to " Your Reverence," 
" Your Grace," and the like in modern 
times ; and imported into Chrijlian ufage from an 
idiom, which originally had reference to the 
corona of heathen priejlhood. The paffages, of 
which I fpeak, are, a. Hieronymus ad Auguf- 
tinum, No. 26. " Fratres tuos, dominum meum 
Alyp'ium et dominum meum Evodium, ut meo 
nomine falutes, precor coronam veftram ; and /S. 
St. Auguftine, ep. 147, ad Proculianum. Per 
coronam nojlram nos adjurant vefiri (h. e. the 
Donatifts) ; per coronam vejlram vos adjurant 
nojiri. Many paflages to the fame effedl are 
quoted by Dufrefne, in voc, and he adds that 
the phrafe o vftingos trnriQavo; is ufed in the 
fame fenfe by fome of the Greek Fathers. 



222 



Appendix F. 



13. The Gloves. 

Chirotheca, Guanti,^ Uvanti. 

Like many other parts of the full epifcopal coftume as developed in the 
twelfth century, the Gloves (cbirotheca) had long been in ufe, for practical 
purpofes, before they were exalted to the rank of " facred veftments," and 
inverted with a fymbolifm of their own. The firft writer who fo mentions 
them is Honorius (note 296 a ), early in the twelfth century. 

Full details concerning thefe will be found in Bock, L. G. ii. i^itfqq. 

14. The Episcopal Ring. 

In Roman ufage, of the clamcal times, Rings were ufed as infignia of rank, 
and a Ring of a particular kind was exclulively appropriated to thofe of the 
equeftrian order. 

Early in the feventh century we find mention (fee p. 75) of a Ring as one 
of the diftin£live infignia of a bifliop. When the coffin of Bifliop Agilbert 
of Paris (feventh century) was opened, De Sauflay, who was prefent, law 
on his finger a gold ring* with a jewel on which was a likenefs of our Lord 
and St. Jerome. Other fimilar inftances are referred to by Bock, L. G. ii. 
p. 207,/^. 

That no mention of the Ring, as one of the infignia of a bifliop, Ihould 
be made by any of the writers of the ninth, or even tenth century, quoted 
in this volume, may be accounted for by the fact, that they occupy themfelves 
more particularly with thofe veftments which refembled (or were thought 
to refemble) thofe of Levitical priefthood. Of the later writers, Honorius 
is the firft to fpeak of it (fee p. 139); and he is followed by Innocent III., 
p. 149 and 157 ; as afterwards by Durandus, and all the later ritualifts. 455 

15. The Staff, and the Crozier. 

Baculus, Pedum, Virga, Cambuca, Ferula. 

The Staff, as a diftin&ive mark of a bifliop, is mentioned in the Afts of 
the Fourth Council of Toledo. The allufion to the Baculus in the letter of 
Celeftine, Bifliop of Rome (quoted at p. 45), is fuch as so indicate that the 
carrying of a Baculus, by bifliops, as matter of ceremonial, was an innovation 
peculiar to certain parts of Gaul at that time (arc. 430 a.d.). The earlieft 



454 Thefe forms, which with Wantus, 
Quanto, Gantus (whence the French " gant"), 
are all of German origin, and indicate the 
fource from which the ufe of gloves was in- 



troduced into Europe. 

455 p or tn ; s f ee i nnocen t HI., quoted at p. 
147, and p. 155 j and Honorius, p. 139. 



Appendix G. 



223 



reprefentation of a Staff in art-monuments, that I have feen, are thofe in 
PI. XLII. and XL1II. But a " crofs," fomewhat refembling the later Crozier 
of an archbifhop (fee PI. XLVIII.), is attributed both to St. Peter and to 
St. Laurentius, in the mofaic dating from the time of Pelagius II. {fed. 578 to 
590), reproduced from a drawing in the collection at Windfor in PI. XXIX. 
The fame plate reprefents a Virga in the hand of our Lord, the fymbolifm 
of which, as the " rod " or " fceptre " of divine power, has already been 
noticed. (Introduction, p. xl.) For the later forms of the Staff and Crozier, 
appropriated to bifhops and archbilhops refpectively, fee Plates XLII., XL VII., 
XLVIII., LI., LXI ; and for the abbot's Staff, PI. XLVII. and XLIX. For 
the Pallium, fee Introduction, p. Ixxi, fqq., and Appendix E, No. 13, to end. 
For the Orale (or Fanon) of the Pope, note 314, p. 153 ; and for the Pectoral 
Crofs, note 315. To this laft ornament anfwers the ly«oA^<ov (note 342), 
worn by bifhops in the Eaft. 



APPENDIX G. 

THE VESTMENTS PRESCRIBED IN THE FIRST PRAYER-BOOK 
OF EDWARD VI., AND IN THE LATER BOOKS. 

The veftments ordered in the Prayer-book of 1 549, are at the holy Commu- 
nion, cc. " for the prieft that mall execute the holy miniftry, the vefture 
appointed for that miniftration, that is to fay, a white alb plain, with a vejiment 
or cope ; " /3. where there are priefts or deacons, ready to help, thefe are to 
wear "albs with tunacles." 

1. The firft-named is the "white Alb plain" By the Alb, when dif- 
tinguifhed, as here it is, from the furplice, is meant a white tunic, of much 
fcantier 456 dimensions than the furplice, and, as futh, fuited for wearing under 
a fuper-veftment, fuch as the " veftment or cope." By plain {purd) is meant 
without the "apparels" (note 438, p. 213), which, in mediaeval times, had 
been adopted as ornaments to the Alb. 

For the earlier hiftory of the Alb, fee Introduction, p. liv, fqq. and 
Appendix F. No. 2. 

2. The " vejiment.^ In ftrictnefs of grammar, one who fpeaks of wearing 



See p. 213, 1. IC, fqq. 



22 4 



Appendix G. 



"a veftment or cope" would be underftood to mean but one veftment, of which 
u cope "was an alternative name. But it appears clear that in the fifteenth 
and fixteenth centuries, the word " vejlimentum " was often 45 ? ufed, with a 
limited meaning, of that which was then regarded as the fpecial veftment 
of Chriftian miniftry, viz. the chafuble. 

It is clear that the laft-named veftment was in the later pre-Reformation 
times regarded as fpecially appropriate to " the facrifice of the altar." This 
will appear firft from the language of the older Inventories, quoted and exa- 
mined below (p. 226). And the inference thence made is curioufly confirmed 
by another rubric of the fame firft Prayer-book. Though an option is given 
(in the rubric already quoted) between " veftment or cope," for the prieft 
at holy communion, yet in the rubric providing for fervices on Wednefdays and 
Fridays, when there is no communion, a " cope " is prefcribed without any 
alternative. 458 

3. The veftment next named is the Cope (Cappa or Capa). A reprefen- 
tation of the Cope, dating from the time of Henry VII., will be feen in 
PI. LI. An earlier example at PI. XL VII., and XLVHI. 

The word capa is firft met with in the Origines of St. Ifidore. And the 
two definitions which he gives to the word (anfwering, refpeclively, to our 
"cape," or hood," 45 9 and "cope''), ferve to cover the whole range of 
meanings attached to the word even to the prefent time. " Capa" he fays, 
in one place, " dicla, quod capitis eft ornatnentum and then again, "capa 
, . quia quaji to turn capiat ho mine m." 

It is with the fecond of thefe two meanings that we are now T concerned. 
The Cope was originally a garb for out-door ufe, and was therefore furnifhed, 
as were almoft all fuch garments in primitive times, with a " hood," for 
protection of the head againft cold or rain. 460 



457 It was alfo ufed as an inclufive term, for 
a complete fet of veftments for " Celebrant, 
Epiftoler, and Gofpeller," with altar-hangings 
to match (ejufdem JeBa). See paffages to this 
effect quoted below in note 463. 

458 I have to thank Mr. Droop for calling 
my attention to this. He adds, as further, 
and very conclusive proof of the diftindtive 
pofition then affigned to the chafuble, a re- 
ference to a kind of " direclorium," in the 
Lutheran Church in Brandenburg, publifhed 
in MDXL. Provilion is there made for part 
of the communion office being performed 
when there are no communicants, but with the 
direction appended, that the.priefts are in that 
cafe not to wear a chafuble, but a cope (kor- 
kappe) only, or in village churches where 
there are no copes, a common furplice (ein 
fchlechten Corrock), left fimph folk jhould 
fuppfe that it was intended to celebrate mafs, 



after the former fajhicn, without communicants. 
[Kirchen Ordnung in Churfurftenthum der 
Mareken zu Brandenburg u. s. w. Berlin, 
MDXL. In the Britifh Mufeum under 
"Liturgies." Brandenburg, c. 47, d.] 

459 For this we have direct authority at a 
later time. Theodemarus, writing from Italy 
to Charlemagne, and fpeaking of the drefs of 
the monks of Monte Caffino (Dufrefne, in 
'voc. Capa). Illud indumentum quod a Gallis 
monachis cuculla dicitur, nos Capam vocamus. 
We may trace the fame meaning of Capa as 
equivalent to " hood " in the eleventh cen- 
tury (Concil. Metenfe, a.d. 888). when the 
ufe of Cotti and Mantelli, with Cava, was for- 
bidden to laymen, and prefcribed to monks. 

460 Hence the name Plwviale, by which the 
cope is often known. See p. 167, and note 
339, in -joc. 



Appendix G. 



225 



Such a garment, it is obvious, admits of every poffible variety in material, 
and colour, and ornamentation. And we find, accordingly, that the Cappa 
was ufed by laymen, by monks, by the clergy of all orders. 460 a But even 
the richeft Copes were for the mod part considered as veftments of ftately 
dignity to be worn in procefjions, and on ceremonial occafions, not as having 
any efpecial relation to the minifterium A Itaris. 

One very common ufage of the fimpler Cappa was that of a choir-veftment 
for the Cantores. See note 295, p. 141. Being made of a thick woollen 
material, and furnifhed with a hood, it was well fuited for fuch a purpofe 
as a protection from cold. 461 

4. The Tunacle. 462 The rubrics of 1 547 were written fo as to be under- 
ftood by perfons who, with very few exceptions, were neither fcholars nor 
antiquaries, but who were acquainted with the conventional meaning of terms 
in common ufe in this country at the time. That common ufe we may now 
trace in the barbarous Latin, or the Latinifed Englilh, of church Inventories. 
And in thefe we find that Tunica are diftinguilhed, as in this rubric, from 
Alba, And it is clear that the direction given in this rubric of the firft 
Prayer-book of 1549, is bafed throughout upon the old arrangement. Such 
lifts as thofe given below, 463 when carefully examined with fpecial reference 
to the numbers of each feparate veftment named, will at once illuftrate, and 
be illuftrated by, the rubric we are now confidering. In each cafe the 
" veftimentum" fpoken of (the word here meaning a complete fet of veftments 
for three perfons, the Celebrant, Epiftoler, and Gofpeller), contains three of 
all fuch veftments as in pre-Reformation ufe would be worn by all three, but 
has one Cafula only, and two Tunicae. In mediaeval times, thefe Tunica, 



460 a A cappa rubra is fpoken of as one of 
the diftincYive marks of a pope in a letter of 
Peter Damianus, quoted at p. 221. A cappa 
pavonacea (violet colour) is worn by Roman 
cardinals. 

461 For detailed information as to the fliape, 
fize, and ornamentation of the Cope, fee Bock, 
L. G. ii. 287 sqq. or Pugin's GloJJary, in r voc. 

462 The very form of the word Tunacles 
(inftead of the more correct Tunicles) indi- 
cates the debafed period from which the word 
dates. Properly fpeaking, the diminutive 
Tunicula anfwers to the %ir&ivnrzos of the 
Greek Church, and is correctly ufed of any of 
thofe porter forms of the Tunic, which from 
early times, and from affociations of idea 
which were all but univerfal, ferved to mark 
inferiority of dignity on the part of thofe who 
wore them. They were alfo fuggeftive of the 
more acl'ive minijiration required of the inferior 



orders of the clerical body. 

463 Inventory of St. George's Chapel, Windfor. 
tl Item de dono Regis Henrici quarti unum 
veftimentum blodii coloris intextum cum albis 
canibus, viz., duabus frontellis, duabus ridellis 
[Fr. rideaux] una cafula, duabus tunicis, tribus 
amictibus, cum ftolaet fanone 233 ejufdem fectae. 
Item unum veftimentum album bonum de 
panno adaurato pro principalibus feftis beatae 
Maris, cum cafula, duabus tunicis, tribus al- 
bis, tribus amictibus, cum ftola et fanonibus, 
quattuor capis ejufdem fectae, cum diverlis 
orfreis, 312 et quatuor aliis capis diverfae fecta; 
de panno adaurato, cum duabus ridellis et toto 
apparatu Altaris five frontello." [In another 
" veftimentum," three Cafulae are mentioned 
without any mention in detail of other veft- 
ments.] Quoted by Pugin, G. G. A. in voc. 
" veftment." 



G G- 



226 



Appendix G. 



which in Englifh 464 Inventories appear as " Tunacles " (note 462), were 
in many cafes of coftly material, and richly embroidered. Their fhape re- 
fembled that of the later Dalmatics, and may be feen in the reprefentation of 
the deacon in PI. LXI. 

2. Ministering Vestments of a Bishop, a.d. 1548. 

In the laft page of the Liturgy authorifed by the Act of 1548, occurs the 
following rubric : 

" In the faying or fmging of Mattins and Evenfong, baptizing and burying, 
the minifter in parifh churches, and chapels annexed to the fame, mall ufe 
a furplice. And in all cathedral churches and colleges the archdeacons, deans, 
provofts, mailers, prebendaries, and fellows, being graduates, may ufe in the 
quire, belide their furplices, fuch hood as appertaineth to their feveral degrees. 
And whenfoever the bilhop mall celebrate the holy communion in the church, 
or execute any other public miniftration, he mall have upon him, befide his 
rochette, a furplice or albe, and a cope or veftment, and alfo his paftoral ftaff 
in his hand, or elfe borne or holden by his chaplain." 

Taking thefe in their order, we have, — 

1. The Rochette 463 [Rocbetum, or Roquetum, It. Rochetto, Fr. Rochet.] 
This is by origin a German word, of which Rock (a coat) is the modern 

form, appearing, in refpeel of Church ufage, in the form roquus, as early as the 
tenth century, in the will of Bilhop Riculfus above quoted (p. 214, note 441); 
and in modern German in the word " cborrock," i.e. quire drefs, or furplice. 
The Rochet anfwers to the colobium of primitive ufe, being a tunica talaris 
without fleeves. 466 It came to be affigned more efpecially to epifcopal ufe, 
becaufe it was fuited, as the full furplice is not, to be worn under a fuper- 
veftment, fuch as the cope. 467 

2. A Surplice or Alb. Thefe two veftments are (as their juxtapofition 
in this rubric intimates) flight variations of what was by origin one veilment. 



464 <c i cem , a Chafuble of green bauiekin, 
with tunacles of one fuit, .... with 
three albes of divers forts with their apparel." 
" A Chafuble of purple velvet . . . with 
two tunacles and three albes of the fame fuit." 
From Dugdale's Inventory of veftments be- 
longing to Lincoln Cathedral, quoted by Pu- 
gin in -voc. " Chafuble." 

4M In Anglo-Saxon, Roc. Leofric, Bifhop of 
Exeter, in the eleventh century, bequeathed to 
the ufe of the cathedral church, inter alia, 
(ii dalmatica, and iii pifiel roccas, i.e. Epiftoler's 
rochets). [Dr. Rock, C. 0. F. vol. i. p. 



466 Lindwodus (apud Dufrefne) ad Provin- 
cial. Eccl. Cantuar. lib. iii. tit. 27. " Roche- 
turn differt a fuperpelliceo quia fuperpelliceum 
habet manicas pendulas, fed Rochetum eft fine 
manicis, et ordinatur pro clerico miniftraturo 
facerdoti, vel forfan ad opus ipfius facerdotis in 
baptizando pueros ne per manicas ipfius brachia 
impediantur." 

467 The Chimere [It. Zimarra, Sp. Cha- 
marra, Fr. Chamarre, or Cimarre] is itfelf 
probably a modification of a Cope. See mention 
of the Chimere in the Ordo, &c, of Arch- 
bifhop Parker's confecration, quoted at p. 229, 
No. 3. 



Appendix G. 



227 



One of the earlieft notices of the Superpel/iceum, m [O. Fr. Sourpelis] 
has been already quoted (p. 1 66). The firft in date to fpeak of the Super- 
pelliceum is Stephanus 46 9 Tornacenfis, towards the clofe of the twelfth century 
(born 1 1 3 5 a.d., Bifhop of Tournay 1192). The allufions he makes to it 
imply that the veftment was one which had long been in ufe. It was of 
linen, and talare of full length, while the cappce mentioned by the fame 
author are of wool. 

It is impomble to fay how long this name may been in popular ufe before 
it appeared in ecclefiaftical literature. But in lhape and general arrangement 
it is a combination into one veftment of the tunica and fuper-veftment of the 
primitive Chriftian drefs, as mown in the earlieft monuments of the Weft. 
[Plates XIV., XV., XVII.] And it ftill more clofely refembles the drefs 
which by the traditions of the Eaftern Church was amgned as a facred 
veftment to the Apoftles. See the figure of St. James in PI. LXIII. 

The furplice is, in point of fact, a tunica talaris, made full and flowing, 
as was the primitive tunica alba of Chriftian miniftry, and with fleeves which 
correlpond to the early Greek type juft fpoken of, rather than to the compara- 
tively fmall fieeve of the Roman dalmatic. 

The difference between the Roman and Englilh Surplice may be feen in 
PI. LXIII. And the all but exact correfpondence in appearance between our 
prefent Englifh Surplice and Stole, of ordinary ufage, and the primitive drefs 
attributed to apoftles, may be feen on reference to the central figure of the 
right-hand group {fpeclator's right) in PI. XV. 

3. The Alb has been already noticed. Sup. p. 223, No. 1. 

4. The Veftment or Cope. Sup. pp. 223, 224, No. 2 and 3. 

5. The "Paftoral Staff." See above, p. 222, No. 15. In the Or do, &c, 
quoted at p. 229, it is made matter of fpecial remark that there was no cere- 
monial traditio of a paftoral ftaff to the archbifhop. In mediaeval times this 4 7° 
conftituted a fpecial ceremony of which a full account is given by Gervafe 
of Canterbury [Rock, C. O. F. p. 226] at the clofe of the twelfth century. 

6. The Hood. Both the Cafula and the Cappa were originally furnifhed 
with a hood (cucudus, capitium, cappa) for the protection of the head. So 
were the Pamula and Caracalla, 25 of ftill earlier ufe. 

Our own word Hood is derived from the Anglo-Saxon Hod, virtually 
identical with the German Hut, and our own more modern " hat." 



468 So called as being worn over the pelli. 
<eum, the woollen or furred coat. 

469 In his 106th letter (Migne,, P. C. C. torn, 
ccxii. col. 394), which he fends with a pre- 
fent of a new furplice to Cardinal Albinus, 
and with it a fermon which he had preached 
Ihortly before " de myjiica Juperpellicei confec- 



tioned In another form {linea fuperpeUicealis) 
the word occurs in reference to the veftment 
of John, Archbifhop of Rouen (f 1076). 
Dufrefne in voc. 

m Or rather the delivery of the Crozier. 
See p. 2Z2, No. 15. 



2 28 



Appendix G. 



The Hood which in primitive times formed part of the fuper-veftment, 
was afterwards feparated from it. Thus feparated, it was lined with fur for 
the greater comfort (and with coftly fur for the greater dignity) of them who 
wore it. The material of which it was to be made, the lining with which 
it was to be furnifhed, became matters of minute regulation. Hence the 
various Doctor's, Matter's, Bachelor's hoods, of our prefent Univerfities. 471 

2. The Prayer-book of 1552. 

In the firft Prayer-book, authorifed by the Act of 1548, the more im- 
portant of the older veftments were retained, no mention, however, being made 
of Amice, Girdle, or Under-Girdle, Stole, Maniple, Caligas, and Sandalia, 
Mitre, Gloves, or Ring. 

In the fecond Prayer-book a further change 472 was made. The fecond 
rubric before Morning Prayer runs as follows: 

" The minifter at the time of the Communion, and at all other times in 
his miniftration, mall ufe neither alb, veftment, nor cope, but, being archbifhop 
or bifhop, he mall have and wear a rochette, and being a prieft or deacon, 
he fhall have and wear a furplice only." 

3. Injunctions of Queen Elizabeth, a.d. 1559. 

In the injunctions iffued in the firft year of Queen Elizabeth no mention 
is made of veftments. But in the interpretations appended to them by the 
archbifhop and bifhops (Cardwell, Doc. Ann. p. 203, fqq.), there occurs the 
following direction : 

" That there be ufed only but one apparel ; as the cope in the miniftration 
of the Lord's Supper, and the Surplice in all other miniftrations." 

4. Prayer-book of 1559. 

This book, the ufe of which was enjoined by the Parliament of 1 558—1 559, 
has the following rubric on veftments : 

" And here is to be noted, that the minifter at the time of the communion, 
and at all other times of his miniftration, fhall ufe fuch ornaments in the 
church, as were in ufe by authority of Parliament in the fecond year of the 



471 Of fimilar origin is the Amefs (often 
confufed with the Amice). The word Amefs 
appears in its earlieft form in the Provencal 
Almujfe, in which the Arabic article is com- 
bined (as in many words dating from after the 
Saracen conquefts in Europe) with a European 
word, the German Mutze (a cap) Sp. Mezzo. 
In mediaeval Latin it is Almutium, in O. Fr. 
Aumucey now Aurnujfe. In Spanifh and Ita- 



lian we find two fets of derivates, fome from 
the compound form, as Sp. Almucio, It. Al- 
mucta i others from the fimple word, as Sp. 
Muceta, It. Mozzetta. 

472 The queftion of the veftments had in 
the interval been brought prominently into 
difcufiion in confequence of Bifhop Hooper 
refufing to be confecrated unlefs the ufe of the 
Pontifical veftments were difpenfed with. • 



Appendix G. ,229 

reign of King Edward VI. according to the act 47 3 of parliament fet in the 
beginning of this book." 

5. Vestments 474 worn by the Bishops at the Consecration of 
Archbishop Parker, Dec. 16, 1559. 

1. At Morning Prayer {mane, circiter quintam aut fextam) and Sermon, 
the archbifhop elect wore his doctor's gown and hood {toga talari coccinea 
caput ioque indutus). 

2. Sermon ended, the archbifhop, and the four bifhops, facellum egre- 
diuntur . . . . fe ad facram communionem paraturi. They return 
veiled as follows : 

ec. The archbifhop (elect) linteo fuperpelliceo {quod vocant) induebatur, 

/3. The Bifhop of Chichefter in a Cope : capa ferica ad facra peragenda 
paratus utebatur. 

y. Two chaplains of the archbifhop who affifted at holy communion wore 
filk copes alfo. 

& The Bifhop of Hereford (elect) 47 * and the fuffragan Bimop of Bedford 
linteis fuperpel/iceis induebantur. 

1. Milo vero Coverdallus non niji toga lanea talari utebatur. 

3. After the Confccration Service, and the Communion, the archbifnop went 
out, accompanied by the four bilhops, and fpeedily returned, "alba epifcopali, 
fuperpelliceo, chimeraque^ (ut vocant) ex nigro Jerico indutus, circa collum vero 
collare quoddatn ex preciojis pellibus fabellinis {vulgo ' fables ' vocant) confutum 
gejlabat. Pari quoque modo Ciceftrenfls et Herefordenfts fuis epifcopalibus amic- 
tibus, fuperpelliceo fc. et chimera^" 1 uterque induebatur. D. Coverdallus vero, et 
Bedfordite fuffraganeus, togis folu?n?nodo talaribus utebantur. The archbifhop 
then formally delivered the white wands of office to the principal perfons of 
his houfehold, and then left the chapel attended by them, and accompanied 
by the bifhops. 

6. The Advertisements 4 ? 6 of 1564. 
"Item. In the miniitration of the holy communion in cathedrall and 



473 This refers to the A£t for the Unifor- 
mity of Common Prayer (1 Eliz.), re-ena£ting 
the fecond Prayer-book of Edward VI., but 
with certain fpecified alterations, whereof this 
of the veftment is one. The direction, how- 
ever, is thus modified, " until other order 
fhall be therein taken by the authority of the 
Queen's Majeftie, with the advice of her com- 
miflioners appointed and auclurifed under the 



great Seale of England, for caufes ecclefiafti- 
cal, or of the metropolitan of this realme." 

474 Rituum et ceremoniarium Ordo in con- 
fecratione, &c. Card well, Doc. Ann. i. p. 
243. 

475 John Scory, late Bifhop of Chichefter, 
but now of Hereford eleft. 

476 Put forth, at the Queen's injunction, 
by the Archbifhop of Canterbury, Metropo- 



23° 



Appendix G. 



collegiate churches, the principall minifter lhall ufe a cope, with gofpeller and 
epiftoler agreably ; and at all other prayers to be fayde at the communion 
table, to ufe no copes, but furplelTes. 

" Item. That the deane and prebendaries weare a furplefle with a filk hood 
in the quyer ; and when they preach in the cathedrall or collegiate churches 
to weare their hood. 

" Item. That every minifter faying any publique prayers, or miniftringe 
the facraments, or other rites of the churche, mail wear a comely furples 
with lleeves " 

7. Canons of 1603. 

XVII. " All matters and fellows of colleges or halls, and all the fcholars 
and ftudents in either of the universities, lhall in their churches and chapels, 
upon all Sundays, holy days, and their eves, at the time of Divine Service, 
wear furplices according to the order of the Church of England ; and fuch as 
are graduates lhall agreeably wear with their furplices fuch hoods as do feverally 
appertain unto their degrees." 

XXIV. and XXV. By the terms of thefe canons, the " principal minifter " 
at the holy communion, in cathedral and collegiate churches, is to wear a 
decent cope. But " when there is no communion, it mail be fufficient to 
wear furplices. Saving that all deans, mafters, and heads of collegiate churches, 
canons, and prebendaries, being graduates, lhall daily at the times both of 
prayer and preaching, wear with their furplices fuch hoods as are agreeable 
to their degrees." 

Prayer-book of 1604. 

In this Book the ornaments of the firft Prayer-book of Edward VI. are 
re-enacted as follows : 

"And here is to be noted, that the minifter at the time of the communion, 
and at all other times in his miniftration, lhall ufe fuch ornaments in the Church, 
as were in ufe by authoritie of Parliament in the fecond yeere of the reigne 
of Edward the Sixt, according to the Adle of Parliament 477 fet in the beginning 
of this booke." 

8. Prayer-book of 1662. 
To this are prefixed, cc. The Act I. Eliz. (fee note 473); /3. The Aft of 



litan, the Bifhops of London* Ely, Rochefter, 
Winton, and Lincoln, " Commifiioners in 
caufes ccclefiaftical with others." See Note 
473 above. As to their authority, fee Card- 
well, Doc. Ann. vol. i. p. 287. 

The fame advertifements contain fome- 



what minute directions for the " outwarde 
apparell of perfons ecclefiafticall," i.e. for their 
fecular drefs. 

4 " This Aft being 1 Eliz. For the uni~ 
formitie, &c, containing the modifying claufe, 
"until other order pall be taken" &c. 



Appendix G. 



231 



Uniformity, XIV. Carol. II. et Whereas in the firfl: year of the late Queen 
Elizabeth," &c. 

The rubric as to veftments is as follows : 

" Here is to be noted, that fuch ornaments of the church and of the 
minifters thereof, at all times of their miniftration, mall be retained and be 
in ufe, as were in this Church of England, by the authority of Parliament, 
in the fecond 4 ^ 8 year of the reign of King Edward the Sixth." 



478 The Parliament which authorifed the 
firft Prayer-book of Edward VI., met Oct. 
15, 1548; was prorogued till Nov. 24 by 
reafon of the Plague. The Bill for confirm- 
ing " the order of divine worfliip," which had 
been drawn out " by the Archbifhop of Can- 
terbury, with other learned and difcreet 
bifhops and divines," was brought in Dec. 9 



to the Commons, Dec. 10 to the Lords, and 
was agreed to Jan. 15, 1549. The Parlia- 
ment was not prorogued till March 14. And 
as Edward's acceflion dates from Jan. 28, 
1547, the feflion is technically defcribed as 
2 and 3 Edward VI., and yet the "authority 
of Parliament" is faid to be given to this 
book " in the fecond year of King Edward VI" 



PART III. 
PLATES AND DESCRIPTIONS. 



Frontifpiece. DIPTYCH OF S. PAUL. 4 ?9 Photographed from a facfimile 
in fictile ivory in the Britilh Mufeum. Imperfectly reprefented, and wrongly 
defcribed, as a Confular diptych, by Duval. 

In the centre compartment is the fcene defcribed in Acts, xxviii. I to 6. 
The viper is falling from St. Paul's hand ; the " lire of dried wood " is at his 
feet; the «rg«T«j t?? vjiVov, the chief officer of the iiland, is looking on in 
aftonifhment; a foldier (the drefs marks him as a "barbarian ") is in attendance 
upon him. 

In the lower compartment are fome of thofe " which had infirmities in 
the illand," whom the foldier, mentioned above, is directing to St. Paul for 
healing, 

In the upper compartment St. Paul 480 is lea ted on an apoftolic throne, 
and giving his bleffing to a bilhop. 481 In this we may probably fee a trace of 
an early Roman tradition, coinciding with the conclufions to be drawn from 
Scripture, and from the epiflle of St. Clement of Rome. From thefe it 
appears clear that St. Paul, and not St. Peter/ 82 was the firft " apoftle and 
bilhop " of Rome ; though St. Peter no lefs than St. Paul witnelTed there, 
by his death, for Chrift. Compare p. xlii. 1. i,fqq. 

Plates I. to VII., Illustrations of Classical Costume. 

PI. I. The Monument of Caius Sejiius. The father (drelTed in tunica 
talaris and toga) bids " Farewell, for ever," to his daughter. 



479 The original was at one time in the 
pofieffion of Baron Denon, and belongs now 
to M. Carrand of Lyons. 

480 This is plain from a comparifon of this 
figure with that of Sc. Paul in the central 
compartment. Contraft the figures of confuls 
in Plates XXII., XXIII. 

481 So I infer from the book of the Gof- 
pels held in the left hand, this having been 



in early times the diftinguifhing injigne of a 
bifhop. See p. xlii, and compare Plates XXX., 
XXXI., XLIV., XLV., XLVI , and, for the 
Eaft, the figure of St. James in PI. LXIII. 

482 This will account for the fact that in 
very many of the early monuments at Rome 
precedence is given to St. Paul over St. Peter j 
the former being often placed on the right 
hand of our Saviour, St. Peter on the left. 



Defcription of Plates. 



235 



PI. II. From the Arch of Titus. The Emperor, in the long garb of 
peaceful (p. ix, e) rule, gives audience 483 to his people. The figures ft andi n 
around and below him illuftrate the various types of drefs defcribed in Intro- 
duction, Chap. ii. p. \\\,fqq. 

PI. III. From the Column of Trajan*** The Emperor, before the Prae- 
torian tent, offers the facrifice known as the Suovetaurilia. He is clad in a 
toga (fee p. xiv), and has the head covered (p. 182, No. 17) ; in his hand a 
patera. The actual facrificers are nudi (note ?r, p. xxi), naked to the 
waift. 

PI. IV. From the Arch of Conftantine. The Emperor, in the garb of 
war 485 (p. xl, v), addreffes the people of Rome. 

PI. V. The Ornamented Planeta 486 and the Dalmatic ^ The firft of 
thefe figures is by moft antiquaries defcribed as dreffed in a Paenula. 488 There 
is little doubt that in form it refembles the Paenula, and it may be fuch a 
Paenula as in the fifth century (p. 197, No. 22) was worn even intra Urbem 
by fenators. The ornamental clavi worn, as here, upon a fuper-veftment y are 
of very rare occurrence. 

The other figure is clad in a Dalmatic. 

Both figures are " orantes" in what was in early times the attitude of 
prayer. 

PL V. bis. Roman Drefs of the Imperial times. 

1. A Roman marriage, as generally defcribed, but rather perhaps a be- 
trothal (fponfalia). For the drefs of the man, fee pp. x, xi. The head-drefs 
of the bride may either be the (Flammeum) bridal veil, or a Mafortis, if the 
ceremony be not a marriage. 

2. A mode of wearing the Pallium, 4 ^ 0 common in works of late Greek 
or Roman art, and reproduced in many of the early frefcoes and mofaics in 
reprefentations of Apoftles. Plates XXIX., XXXVIII., XLV. 



483 This fculpture is intended to reprefent 
the bleffings of peace and plenty reftored by 
the emperor to Italy. FEMINARVM FOE- 
CVNDITATI GENITORVMQ SPEI CON- 
SVLVIT PVBLICVS PARENS PER VNI- 
VERSAM ITALIAM PVERIS PVELLISQ 
VLPIIS ( ?) ALIMENTARIIS INSTITVTIS. 
See Bellori {Vet. Arc. Aug), by whom the 
relievi of this arch are fully defcribed and 
figured. Compare Pliny, Paneg. cap. 26. 
Advent ante congiarii die . . . labor paren- 
tibus erat ojientare parvulos, impojitojque cervi- 
citis adulantia verba blandajque voces edocere. 

484 For a full defcription, fee Bellori, Co- 
lonna Traiana. 



485 Becaufe he is here reprefented at the 
moment of his entering Rome, immediately 
after his vitlory over Maxentius, Oct. 28, 
a.d. 312. See Bellori, Vet. Arc. Aug. 

486 For the Planeta, fee Appendix C, No. 

487 See Introduction, p. Ivjfqq. 

488 See Appendix C, Nos. 1 to 25 j Intro- 
duction, p. Ix.fqq. 

489 xhefe outlines are from Weifs, K. Abt. 
ii. fig. 376, 423 5 K. i. M. fig. 3, 8. 

490 -phis term is here ufed, as by the Ro- 
mans under the empire, as the equivalent for 
the Greek lf&d.nav t a general term for a fuper- 
veftment, as diftinft from the %trJiv. 

H H 



234 



Defcription of Plates. 



3. The Toga, with a fketch Ihowing its fuppofed form and proportion 
when opened out. 

4. The Paenula, with its hood attached. An outline appended, mowing 
its cucullus (or " hood ") as worn upon the head. 

ij. The' tunica talaris (p. viii, and note A, p. ix) manicata. 

PI. VI. Greek Drefs. From Montfaucon, A. E. torn. iii. PI. I. The 

fmaller groups are from the Parthenon, and of the time of Pericles. The 

larger figures (wearing ifidnov and x,irav) are of the Roman Period. See 
BohTard, PI. 51, 123. 

PI. VI. bis and VII. Roman and Greek Sacerdotal Coftume. The figures 
here given (from Montfaucon and Boiffard) will ferve to mow the conventional 
modes of defignating official priefthood in claflical art. See p. xxxix,fqq. 

PI. VIII. and IX. Drefs of Jewifb Priefthood. Thefe Plates, which are 
reproductions of thofe given by Dr. Bock 4 9 1 (L. G. vol. i. PI. III., IV.), are 
probably near approaches to thofe of adlual Levitical priefthood. Compare the 
accounts of Jofephus (p. 2 to 7), and of St. Jerome (p. 10 to 19). But the 
mitre of the Levitical prieft was probably very different from that here re- 
prefented. Braunius himfelf, whom Dr. Bock here follows, fpeaks with great 
diffidence upon this point, and expreffes his opinion that if we could determine 
what was the pileolum affigned to Ulyffes ^ in works of ancient art, this 
would determine the real form of the Levitical cap. Such a cap is in point 
of facl feen in feveral works of art ftill exifting, 4 9 3 and is what we mould call 
a " fkull-cap," of the fhape of the head, and " like a fpbere divided in twain," 
as St. Jerome defcribed it. Such a cap as that attributed to the high-prieft 
in PI. IX., was probably common to both orders, the difference confifting 
only in the infignia (pp. 6 and 19), proper to the high-prieft, the additional 
overing, coloris hyacinihini, and the lamina aurea, 

PI. X. The Holy Family. From the chromolithograph of De Roffi 
[I. S. D. V.] This frefco, in its original place in the cemetery of S. Prifcilla, 
occupies, ftrange to fay, a wholly fubordinate pofition amongft a number of 
unimportant figures. It is probably the oldeft picture of the fubject now ex* 
tant. [For a very early Eaftern reprefentation, fee Texier and Pullan, B. A. 
PI. V.] The Star of Bethlehem is feen above. And De Roffi very in- 
genioufly (but fomewhat fancifully) fuggefts, that the ftanding figure is not 
that of St. Jofeph, but the embodiment of the Jewifh prophet of the older 



491 Dr. Bock's authority is Braunius De Hab. 
Sac. Hebraorum, a very learned writer, but 
one who has followed Maimonides, and other 
late Jewifh authorities, upon fome points in 
which they differ from Jofephus and St. 
Jerome. 



492 Pileolum quale piclum in Ulyjfe (at. 
Ulyfleo) confpicimus, quaji Jphara media Jit 
divifa. St. Jerome, ad Fabiol. quoted at 
p. 14. 

493 See, for example, Gell's Pompeii, PI., 
XV., vol. ii. 



Defcription of Plates. 



2 35 



covenant, pointing to that ftar as the fymbol of the fulfilment, in the Nativity, 
of the great fubject of Old Teftament prophecy. A comparifon of this with 
Plates XXXVIII., XL., XLV.,and XL VI., will mow at a glance the difference 
of belief at Rome in the third or fourth century (from which, if not from 
an earlier time, this firft reprefentation dates), and in the ninth, and eleventh, 
and twelfth, to which thofe later pictures belong. 

PI. XL Our Lord blejjing a young child. From the Cemetery of SS. 
Marcellinus and Peter. Aringhi, R. S. torn. ii. p. 71. For the virga in the 
hand of our Lord, lee p. xl. 

PI. XII. Our Lord as the giver of the Divine Word. Cemetery of St. 
Agnes. Aringhi, R. S. torn. ii. p. 213. On either fide are two Apoftles, 
who, as well as our Lord, have the nimbus, indicating a fomewhat late date 
for this picture. The two capf<e, on either lide, filled with volumina, are 
intended (almoft without doubt) as reprefentations of the Old and New 
Teftament refpectively. The open codex in the hand of our Lord Ihows the 
later form of Book. 4 9* 

PI. XIII. Our Lord as the Good Shepherd. [Aringhi, R. S. torn. ii. 
p. ill ] From a drawing made for me by a valued friend, and moil accom- 
plished artift, the late Mrs. C. Newton. 

For the type of drefs reprefented, fee pp. viii and ix. 

PI. XIV. Our Lord with Six Apoftles. From the Cemetery of St. Agnes 
at Rome. Aringhi, R. S. torn. ii. p. 195. On the drefs here attributed to 
our Lord and to the Apoftles, and with very flight variations perpetuated in 
much later monuments, fee Introduction, Chaps. IV. and V. 

PI. XV. Our Lord with the Twelve Apoftles. From the Cemetery of 
S. Callixtus at Rome. Aringhi, R. S. torn. i. p. 529. 

PI. XVI. A Paffover Celebration. The lamb (as I fuppofe it to be) 
dreffed whole, which is upon the table, the cup, and the youth, dreffed, not 
as a flave, but as a fon of the houfe (compare Exod. xii. 26), all indicate fuch 
an interpretation as is implied by the title I have given to this picture. 
Aringhus (R. S. ii. p. 119) regards it as an Agape Funeralis. 

PI. XVII. The Ordination of a Deacon. From the Cemetery of St. 
Hermes. Aringhi, R. S.-ii. p. 329. Anaftafius ftates (D. V. P. in Pelagio II.) 
that Pope Pelagius II. " made " {fecit) this cemetery, and held ordinations 
there. The ftyle of a mofaic (PI. XXIX.), which Pelagius conftructed elfe- 
where, confirms the probability of the conjecture, that the frefco reproduced 
in this plate dates from his time. It may probably be regarded as an ideal 



494 In accordance with this fomewhat late 
date, probably the fifth century, is the curious 
fact that in this picture our Lord is diftin- 



guifhed from the two Apoftles by an Orar\um y 
correfponding in arrangement to thofe fhown 
in PI. IV. 



236 



Defcription of Plates. 



reprefentation of ordination, as proceeding ultimately from our Lord. If fo, 
the two figures on either fide will reprefent St. Peter and St. Paul, as the 
joint founders, under Chrift, of the Church at Rome. 

PL XVIII. PtOMANOY llP€CB€YTOY (probably the Prefbyter 
Romanus, martyred Nov. 17, a.d. 303) and GYKAPIIIOONOC CTPA- 

TltOTOY St. Eucarpion, foldier and martyr in the Reign of Diocletian. 
This and the three plates which follow are from chromolithographs publifhed 
by Texier and Puilan (" from careful drawings coloured on the fpot ") in their 
"Byzantine Architecture." The mofaics reprefented decorate the vault of 
the Church of St. George at ThefTalonica, and are among the very few early 
Greek mofaics which efcaped deftruction either from the Iconoclafts, or at the 
hands of the Turks. The learned authors of the work above mentioned give 
reafons for their belief, that this church was built by Conftantine himfelf 
during his firft fojourn at ThelTalonica. The drefs feen in all thefe plates is 
not the drefs of holy miniftration (which would have been white), but the 
drefs of folemn ceremonial, fuch as could appropriately be attributed, as here 
it is, to laymen, as well as to bifhops and priefts. 4 ^ 5 For details concerning 
this, fee Introduction, Chapters II., III., IV., and for the queftion of colour, 
Appendix A. 

PI. XIX KOCMOY IATPOY and AAMIANOY IATPOY 

SS. Cofmas and Damianus, natives of Arabia. They practifed Medicine at ^Egae 
in Cilicia, a.d. 283. 

" They traverfed the country curing difeafes, and demanded no other re- 
compenfe from thofe whom they cured than that they Ihould embrace the 
Chriftian faith. But the partifans of idolatry, believing that they worked by 
magic, denounced them to the Emperor (Carinus). When arretted they were 
ordered to deny Chrift ; upon their refufal they were about to be conducted 
to execution, when, through divine infpiration, the emperor was convinced of 
his error by means of a cure effected by thefe two Chriftians. The emperor 
and all his fervants thenceforth believed in Chrift ; but the honours rendered 
to the two phyficians excited the jealoufy of the courtiers, and one day, when 
Damian and Cofmas were gathering plants upon a mountain, they were fur- 
prifed and put to death." Byz. Arcbit. p. 141. 

PI. XX. <J>IAinnOY €niCK and ©€PINOY CTPAT U. PMlip, 

Bilhop of Heraclea ; Therinus, foldier and martyr. 

" Philip was Bifhop of the town of Heraclea, in the fourth century. 
. BafTus, being Governor of Thrace, fent the procurator Ariftoma- 
chus, to clofe the church and feize the treafure. Philip ftill perfifted in 
performing fervices under the portico, and in exhorting Chriftians to remain 
fteadfaft in the faith : for this he was fent to the ftake. . . ." Ibid. 



495 Slight variations may, however, be j bimop (PI. XX.) and a prefbyter (PI. XVIII.), 
noticed as between the drefs attributed to a 1 compared with that of the laymen. 



Defcription of Plates. 



257 



Of Therinus nothing is known with certainty, fave what the title of 
" foldier," here given him, indicates. His portion relatively to St. Philip 
makes it probable that he was of the fame province (Macedonia) and probably 
an officer, or foldier, of the Macedonian Legion. 

PI. XXI. ONHCWOPOY CTPATC and nOP<I>OIPIOY. 

"Onefiphorus and Porphyrius .... fuffered martyrdom on the 
fame day. Onefiphorus was a native of Iconium, and a relative of the Emprefs 
Tryphasne. He lived at Iconium, and having received there the Apoftle Paul, 
he was inftrufted by him, and baptized with his whole houfehold. Having 
become a Chriftian he quitted Iconium and went to dwell at Paros, where he 
preached the Chriftian dodlrine ; but having been feized by the order of the 
Archon, at the fame time as his fervant Porphyrius, he was tortured and 
afterwards put to death by being tied to the tail of a fpirited horfe, and dragged 
over a ftony road. Porphyrius fuffered the fame torture, and died with his 
matter." Texier and Pullan, B. A. p. 140. 

PI. XXII. Diptych of Boethius, Conful of the Weft, a.d. 510. For the 
hiftory of the diptych, and a ftatement of the various queftions fuggefted by 
it, fee Gori. Thef. Diptych, torn. i. p. A comparifon of this with 

PI. XXIir. will Ihow the identity (with very flight modifications only) of 
official coftume in New and Old Rome, in the fixth century, and will indicate 
the probable fource of the Omophorion, worn (as matter of privilege) by 
Patriarchs and Metropolitans in the Eaft, and, out of ufage rather than of 
theoretical right, by almofl all bifhops. 

PI. XXIII. Diptych of Clementinus, Conful of the Eaft, a.d. 513. For 
a defcription of this diptych, fee M. D. Wyatt, Notices of Sculpture in Ivory, 
p. 6; Gori, Thef. Dipt. i. p. 229, fqq. This, and the following Plate, are 
photographed, by permiffion, from the facfimile, in fi&ile ivory, publifhed 
by the Arundel Society. 

PI. XXIV. Diptych of St. Gregory the Great, in the Coftume, and with 
the Infignia,^ of a Conful. This fingular monument, affigned by antiquaries 
to the year 700, or thereabouts, now forms the cover of an antiphonary, 
prefented by St. Gregory to Theodolinda, Queen of the Lombards. It is 
preferved in the Treafury of the Cathedral at Monza. 4 97 The received opinion 
among the older antiquaries was, that this was originally a confular diptych, 
converted into a reprefentation of St. Gregory. Fuller information, however, 
has led the moft eminent modern antiquaries to regard this as an original 
work. The infcription above the bifhop's head is thus worded : GREGO- 
RIUS PR^EZVL MERITIS ET NOMINE DIGNV VNDE GENVS 
DVCIT MERITVM CONSCENDIT HONOREM. 



496 The Mappa in the r. h. of a conful 
(thrown into the arena as a fignal for the 
games to commence), as in Plates XXII., and 
XXIII., may here perhaps be interpreted as a 



Mappula, or Maniple. 

497 Photographed, by permifiion, for this 
work, from the facfimile of the Arundel 
Society. 



238 



Defcription of Plates. 



PL XXV. Piclure of St. Gregory the Great, of his Father Gordianus, and 
his Mother Sylvia. This piclure correfponds with the defcription 4 9 8 given 
of the original by Joannes Diaconus, in the tenth century. Roman antiquaries 
conftantly refer to it as authentic ; and Cardinal Baronius, who had oppor- 
tunities of knowing its hiftory, and Papebrochius (AA. SS. Maius Propyl, 
p. 177) publifli it as fuch. Reference is made to a tabula <zri incifa ufed 
by Baronius, but the actual drawings (if any), of older date, from which this 
derived, are not fpecified. 

PI. XXVI. The Afcenfion. Facfimile of an illuftration in a Syriac MS. 
of the Gofpels, written a.d. 586, at Zagba, in Mefopotamia, and acquired for 
the Library of the Medici, at Florence, a.d. 1497. The picture reprefents 
the Afceufion. The drelTes of the Apoftles correfpond exactly with thofe 
afhgned to them in early Roman frefcoes and mofaic pictures. It is noticeable 
that in this picture we have already traces, flight in themfelves, of a tendency 
to exalt the blefled Virgin to a poiition beyond that afligned to her in Holy 
Scripture, or in the earlier monuments of Chriftian antiquity. She here 
occupies the central place amid the Apoftles, as prefent at the Afcenfion, an 
event with which, in the narrative of Scripture, fhe is not in any way 
connected. And to her, as to our Lord and to the angels, the nimbus is 
affigned, though the Twelve have it not. In thefe refpects this picture forms 
a connecting link, in the thought implied, as in the time from which it dates, 
between PI. X., and XXXVIII. [From Seroux d'Agincourt, Hiftoire, &c, 
vol. v. PI. XXVII.] 

PI. XXVII. Eufebius, Bijhop of Gcefarea, and Ammonias of Alexandria. 
[From the fame MS. as No. XXVI.] After Afleman. Bib. Med. PI. III. 

PL XXVIII. The Emperor Juftinian, and Archbijhop Maximianus, at 
the Confecration of the Church of S. Fitaiis, at Ravenna. From a molaic 
dating, probably, from the clofe of the fixth century. The Archbifhop wears 
a Dalmatic under a Planeta. 4 ^9 Over the Planeta is a Pallium of the older 480 
form and arrangement, and in his hand a jewelled crofs. The two perfonages 



498 Joan. Diac. D. G. P. lib. iv. cap. 83. 
84. In this defcription, note particularly the 
following concerning St. Gregory's drefs : 
" Planeta fuper Dalmaticam caftanea : evan- 
gelium in finiftra, modus crueis in dextra : 
pallio mediorici, a dextro videlicet humero fub 
peclore fuper ftomachum circulatim dedudlo : 
deinde furfum per finiftrum humerum veniens 
propria rectitudine non per medium corporis 
fed ex latere pendet : circa verticem vero 
tabulae" (the (i fquare nimbus" fo called) 
" iimiiitudinem, quod viventis infigne eft, prae- 
ferens, non coronam " (the "nimbus The 
Pallium defcribed is evidently fuch as that 
afcribed to Leo HI. in the drawing at p. lii. 
The language of John the deacon implies that 



in his own time (tenth century) the form and 
arrangement of the pallium had undergone a 
change. Compare cap. 80 of the fame book, 
whence it appears that the pallium was in St. 
Gregory's time of linen and nullis accubiis (i.e. 
ai"ubus 3 ' 22 ) perforatum. 

4s9 As to the colour of this Planeta it is 
difficult to fpeak with authority. Ciampini 
fpeaks of it as aurea. Hefner-AItenek (PI. 
XCI) in his coloured drawing reprefents it as 
a very dull green, the Dalmatic white, with 
black ftripes ; and Gaily Knight (E. A. PI. X.) 
both figures and defcribes the whole drefs as 
white. All the coloured drawings that I have 
feen reprefent the lora (or clavi) as black. 



Defcription of Plates. 239 

on his left (probably archdeacon and deacon) wear Dalmatics of the older 
form, with black clavi (not clearly mown in this Plate), and correfponding 
llripes at the edge of the fleeve. [After Gaily Knight, E. A. PI. X ] 

PI. XXIX. J mofaic, dating fro?n the clofe of the Sixth Century, from the 
Church of S. Laurentius, at Rome. The figures reprefented are our Lord, 
S. PETRVS and S. PAVLVS, S. LAVRENTIVS and S. STEPHANVS, 
S. YPPOLIT (St. Hippolytus) and PELAG1VS EPISC. (BiOiop of Rome 
from 578 to 590). Pelagius fs without the nimbus affigned to the other fix 
perfonages, and wears the drefs traditionally attributed to our Lord and the 
Apoftles. [From a drawing in Her Majefty's Collection.] The figure of 
Pelagius has been in great part deftroyed by accident, and is here reprefented 
as reftored by Roman antiquaries. In one particular, 500 not of importance 
to this inquiry, the arrangement of the two figures on the {peculator's left is 
probably incorrecL 

PI. XXX. SCS CORNELIVS PP. (Biftiop of Rome a.d. 251-252), 
and SCS CIPRIANVS (Bilhop of Carthage a.d. 248-258). [From a frefco 
lately difcovered by Chevalier De Roffi, and dating 501 (probably) from the 
clofe of the eighth century.] 

PI. XXXI. Frefco of the fame date 501 as the above, in which are reprefented 
S. XVSTVS [Bifhop of Rome from a.d. 257 to a.d. 259], and a contem- 
porary Bifhop [SCS. Q„ perhaps St. Optatus] of fome unknown fee. 

PI. XXXII. The TRICLINIUM LATERANVM™ A portion of the 
Banquet-room of the Lateran Palace, built and decorated with mofaics by 
Leo III., at the beginning of the ninth century. 

PI. XXXIII. Two groups from the Mofaics of the TRICLINIUM 
LATER J NUM. 502 In the one our Lord bellows a Pallium (fymbol of eccle- 
fiaftical authority), upon St. Sylvefter, and a Vexillum (fymbol of imperial 
rule) upon CONSTANTINVS REX. In the other, St. Peter gives a 
Pallium to D. N. SCTISSIMVS LEO PP. (Dominus nofter Sanftimmus 
Leo Papa); and a Vexillum to CAROLVS REX (Charlemagne). By thefe 
two groups is fymbolifed the Divine origin of both fpiritual and temporal 
power ; and the alliance, and partition of the two, in the perfon of the Pope 
and the Emperor. A more exact reprefentation of this Plate, photographed 



500 According to one relloration the model 
of the church is held in the hands of Pope 
Pelagius, fo as to defignate him as the reftorer 
of the church. 

501 As to the date of thefe monuments fee 
De Roffi, R. S. p. 29S to 304. He pro- 
nounces them to be "certainly not older" 
than the feventh century, and mentions various 
reafons for attributing them to the ponti- 



ficate of Leo III. 

502 p or £ u n details concerning this monu- 
ment fee Alemannus, De Parietinh Lateranis, 
from which the above drawings are taken. 
The firft is altogether, and the fecond in great 
part, a reftoration, authority for which was 
found in drawings preferved in the Vatican, 
after the original itfelf (even as reftored by 
Leo IV.) had been in great part deftroyed. 



24.0 Defcription of Plates. 

from a drawing in Her Majefty's collection, will be found at p. lii. See 
defcription of woodcuts below. 

PI. XXXIV. to XXXVI.503 A feries of illuftrations from the Liber Ponti- 
ficalis of Landolfus, a MS. of the ninth century, in the Library of S. Mi- 
nerva, at Rome. Thefe reprefent the Coftume and Infignia, and the modes 
of Ordination, regarded as proper to priefts, deacons, fub-deacons, exorcifts, 
and the other minor orders, at the period in queftion. 

PI. XXXIV. Ordination of Oftiarii (doorkeepers) and of Leclores (readers). 

1 . The Bifhop delivers to the Doorkeepers the keys of the Church. Tra- 

dendo eis claves ecclefia Dei. 

2. The Oftiarii proftrate themfelves before the Bifhop to receive his 
ble fling. Profternuntur ante pontificem. 

3. Ordination of Readers. Tradidit eis epifcopus codicem. 

4. The Bifhop gives his blefling to the Readers. Deinde profiratis in 

t err am {bene die it). 

PI. XXXV. Ordination of Exorcifts, Acolytes, Sub-deacons, and Deacons. 

5. The Bifhop gives a book to the Exorcifts. Exorciftis tradit epifcopus 
libellum. 

6. The Bifhop hands a candleftick to the Acolyte. Acolitis tradit epifcopus 

ceroftatam. 

7. The Sub-deacons receive the Paten and the Chalice. Subdiaconi 

patenam et calicem. 

8. The Bifhop lays the Orarium (Stole) on the left moulder of the Deacon. 
Ponens or aria fuper bumei os. 

PI. XXXVI. Ordination of Deacons and Priefts. 

9. The Bifhop beftows Benediction on the Deacons. Dum in terram 
proftrati fuerint. 

10. Ordination of Priefts. The Bifhop places the Orarium (Stole) about 
their necks. Or aria fuper colla eorum. 

1 1 . They bow the head to receive impofition of hands, and epifcopal 
Benediction. Super quos inclinatis capitibus (benedicit). 

12. The Bifhop anoints their right hands, tracing thereon the fign of the 
Crofs. Cum pollice dexter a faciens crucem. 



503 From the outlines publifhed by Seroux d'Agincourt. Facsimiles of the original draw- 
ings are in the author's poffeflion. 



Defer iption of Plates. 



241 



PI. XXXVII. A Bijbop giving the Chrifm to a newly baptized Infant. 
From a Latin MS. of the ninth century, in the Library of the S. Minerva, 
at Rome. 504 

PI. XXXVIII. The Virgin Mother and Holy Child. The former wears 
a royal diadem, and a drefs of purple and gold, with fcarlet ftioes (infignia 
of royalty). On either fide are, r. S. IACOBVS and S. IOANNES ; /. S. 
PETRVS and S. ANDREAS. This mofaic dates from arc. 848 a.d. 
[Photographed from a drawing in Her Majefty's Collection.] 

See above on Plates X. and XXVI. 

PI. XXXIX. Pope Nicholas I. [fed. a.d. 858-867] and the Emperor 
Lewis II. \_regn. a.d. 843-876.] From the Chartularium Prumienfe, a 
MS. 505 partly of the ninth century, partly of later date, in the Stadtbibliotek, 
at Treves. The Cap here worn by the Pope is not a Mitra, but a Camelau- 
cium, fo called. Compare Florovantes, Ant. Pontif. Rom. Den. p. 37. He is 
fpeaking of a coin of Hadrianus I. Figura in medio Pontif cali habitu et bireto, 
quod Camelaucium ab Anajlafio in Conflantino, ho die vero Camaurum dicitur. The 
firft change of head-drefs on the coins is early in the tenth century. Defcribing 
a coin of Sergius III. {fed. 904-911), Flor. fays, p. 63, Sergium III. ponti- 
fcia vefle indutum, ct mitra ornatum, hie exhibet nummus ; at in fuperioribus 
nummis Pontificum capita camelaucio tantum tecta vifuntur : qua res mire 
favet eorum fententia qui Pontif ces ferius mitram gefaffe arbitrantur. Thefe 
facts bear out the opinion already exprelTed (note 265, p. 129), that the 
Mitra had been introduced at Rome before the time (clofe of eleventh century) 
of St. Ivo's writing. Compare Appendix F, No. 12. But they throw back 
the Mitra at Rome itfelf to a fomewhat earlier date than moll modern 
antiquaries have affigned to it. [The book above quoted is of great rarity. 
But thefe coins are figured in another work, the Memoria di Domenico Promis. 
Monete dei Rom. Pontef. Torino, 1858.] See further on PI. XLVII. 

PI. XL. A frefco from the hypogene Church of S. Clemente, at Rome (lately 
difcovered). It prefents a picture of the AfTumption, and contains a repre- 
fentation of Leo IV., and S. Vitus. This picture, when firit difcovered, was 
fuppofed, by fuch of the Roman clergy as were not antiquaries, to prove the 
recognition of the doctrine of the AlTumption as early as the fecond or third 
centuries. They forgot that, though the walls on which thefe frefcoes are 
painted are undoubtedly very ancient, it by no means follows that the paintings 
upon them are of the fame date. The fquare nimbus {quod viventis infgne eft, 
Joan. Diac. note 498) on the head of Leo IV., and the poftion aftgned him in 
the picture, indicate that he was the giver of this frefco. SANCTISSIMVS 
DOM. LEO QRT. PP. ROM. may be feen inferibed about his head. The 
fignature QVOD H^EC PR^E CVNCTIS FVLGET PICTVRA COLORE 
COMPONERE HANC STVDVIT PRESBYTER ECCE LEO mows 
that he gave the picture before he became Pope, and that the fmaller inferip- 



504 Photographed from a drawing in Her 1 505 This Plate is from Ramboux (Beitrage 
Majefty's colle&ion. I zur Kunftgefchichte, u. s. w). 



2-+2 



Dejcriptton of Plates. 



tion was added fomewhat later, probably loon after his death, a.d. 855. 
[On the title Papa Romanus, derived from the earlier times of the Church, 
when there were other " Paps " even in the Weft, befide the Bilhop of 
Rome, fee De Rom, R. S. p. 303, and Dufrefne, in voc.~] 

PI. XLi. The Emperor Conftantine VI. prefiding at the Seventh General 
Council (fo called), held at Niceea, a.d. 787. From a Greek MS. of the tenth 
century, the Menologium Grtecorum, \5c, in the Vatican Library. This Plate 
is from the outline publifhed by Serouz d'Agincourt. An accurate copy of the 
original is in the author's pofTeffion. The Sticharia of the bilhops, as well 
as their Phamolia, are coloured. The Phamolion of the bifhop on the em- 
peror's left (Tarafius, Patriarch of Conftantinople), is lavender purple ; the 
others (apparently) black and gold. Two of the patriarchs here reprefented, 
though j'uppojed to be prefent (by their deputies), had not even heard of the 
Council, the occupation of the country by the Saracens preventing communi- 
cation. The proitrate figure reprefents the " defeated party," in this cafe the 
Iconoclafts. The determinations of this Council were fully fanclioned by the 
Pope (Hadrian I.), as before by his legates. But Charlemagne fummoned 
another Council of three hundred bifhops, at Frankfort, a.d. 794, at which the 
authority of this Nicene Council (claiming to be the Seventh General Council) 
was rejected, and its decrees reverfed. [An entirely different account is given 
by raoft of the Roman authorities. For the above, and the evidence on which 
it relts, fee Cave, Hiji. Lit. i. 652.] 

PI. XUI. Egbertus, Archbifhop of Treves (Jed. 975 to 993), receives 
a book offered to him by Keraldus Augienlis and another Benedictine Monk. 
This picture forms the title-page of an Evangeliarium, written at the clofe of 
the tenth century. [From the drawing of Ramboux.j 

PI. XLIII. St. Clement at the Altar. The miraculous blinding of Sifin- 
nius. [The fame fabjeft in one of the frefcoes of the Church of St. Mark, 
ar Venice. Kreutz, Mos. Sec. l5c. tav. xxiiL] The donors of this frefco, 
Beno de Rapiza, and Maria his wife, are reprefented de more at the left of the 
picture ; and oj fmall f.ze (compare PI. XLI.) in token of humility. There 
is ftrong internal evidence, to an antiquarian eye, of the late date of this 
picture. And I hear that diplomatic evidence, lately difcovered at Rome, 
mows that Beno de Rapiza and his wife lived in the eleventh century. 

PL XLIY. St. Gregory the Great and St. Dunjian. From a MS. of the 
eleventh century, in the Britilh Mufeum. . St. Gregory wears a Mitre of the 
earlieft form, the tcemte or fcfciee of which hang down on either fide, fo as to 
appear like large earrings. The archbimop (who alio wears a Mitre) is kneeling, 
with two monks, at St. Gregory's feet, and embracing them. The dove 
whifpering, as it were, into the ear, is an embiem of divine infpiration, For 
further details, fee the great work of ProfeiTor Weftwood (Miniatures and Orna- 
ments, cifr., p. 126) to which I owe this more correct defcription of the picture. 

PI. XLV. The BlefTed Virgin, as the Queen of Heaven, feated on the 
fame throne with our Lord. In her hand a fcroll (painted black in the 



Defcription of Plates. 



243 



drawing at Windfor, from which this is photographed) on which in the 
original are infcribed the words Lceva ejus fub capite meo (Cant. ii. 6; viii. 3). 
The figures on either fide are (on the fpe&ator's left) INNOCENTIVS PP., 
(Innocent 11. fed. a.d. 1130-1143, the donor of this mofaic), LAVRENTIVS 
(St. Laurence carrying a crofs, as in PI. XXIX.) CORNELIVS PP. On the r. 
PETRVS, CALIXTVS PP. IVLIVS PP. and CALEPODIVS PRESBYTER. 
[From a drawing in Her Majefty's collection, as is PI. XL VI. which follows.] 

PI. XLVI. PR^SIDET iETHEREIS PIA VIRGO MARIA CHO- 
REIS. [A mofaic 506 in the apfe of the Oratory of St. Nicolaus, at Rome, 
commenced by Calixtus II., and completed 50 ? by Anaftafms II.] The in- 
fcription on this mofaic is too characteriftic of the times to be omitted : 

SVSTVLIT HOC PRIMO TEMPLVM CALLIXTVS AB IMO 

VIR CLARVS LATE GALLORVM NOBILITATE. 

VERVM ANASTASIVS PAPATVS CVLMINE QVARTVS 

HOC OPVS ORNAVIT VARIISQVE MODIS DECORAVIT. 
PI. XLVII. Pope Innocent II. giving Benediction to Abbot Adalbero. 
From an interpolated copy of the Chartularium Prumienfe, now in the Stadt- 
Bibliothetek, at Treves. For the Hiftory of the MS., fee Ramboux. The 
greater part of it dates from 1222 a.d. But there have been additions to it, 
of which this picture muft be one. For the triple crown, here lhown, points 
to the fourteenth century. According to Roman antiquaries of the higher!: 
repute, the double crown (fignificant of fpiritual and temporal power combined) 
was introduced by Boniface VIII. a.d. 1 299-1 303, (Alemannus, De P. L. 
cap. 13, p. 129; and Florovantes, Ant. Pont. Rom. Den. p. 57); and the 
triple crown by Urbanus V. (a.d. 1 362-1 370). Compare AA. SS. Maius. 
Propyl, p. 419. 

PI. XL VIII. From a MS. written by Matthew Paris {circ. 1250) in the 
Britifti Mufeum. Cotton MSS., Nero D. I. 

a. Pope Adrian I. receives a letter from OfFa II., King of Mercia. 

p. The Pope's fan£lion having been obtained, the archiepifcopal fee is tranf- 
ferred from Canterbury, in the " Kingdom of Kent," to Lichfield, in the ''King- 
dom of Mercia." Eadulfus is confecrated* the firft Archbifhop of Lichfield. 508 

This tranfaction here recorded had an important influence on the fubfe- 
quent hiftory of the Englifh Church in its relation to the Roman See. Cf. 
Hook, Lives of the Jrcbbijbops, vol. i. p. 243,^. 



506 Compare AA. SS. Maius Propyl, p. 
320, where this mofaic is figured and de- 
fcribed j and Muratori, R. I. S. torn. ii. 
p. 417. 

507 In this I follow Papebrochius (AA. SS. 
ubi J'upra), who further expreffes his belief, 
that the principal figure in this group was 
intended by Calixtus for our Lord, but that 
this was confiderably altered by Anaftafius, 
and changed into the figure of the Virgin 
here exhibited. A fimilar change has been 
made in a mofaic of the fifth century. 
The original ftate of this is delineated by 



Ciampini, M. V. i. p. 200, the Saviour (with 
the nimbus) being feated on a throne, whilft 
the Virgin mother flood near. " As this group 
is noiv before us, the erecl: figure is left out j 
the feated one is converted into that of Mary, 
with a halo round the head, although in the 
original even fuch attribute (alike given to the 
Saviour and to all the angels introduced) is 
not affigned to her." Hemans' Hiftory, &c, 
p. 207. With what he fays of the nimbus, 
compare what is faid above on PI. XXVI. 

508 The crowns of the two principal per- 
fonages in this picture have been deliberately 



244 



Defcription of Plates. 



PI. XLIX. [From the fame MS.] 

a. King Offa gives inveftiture to Willegoda, firft Abbot of St. Albans. 

/3. The King and the Abbot kneel on either fide of the altar, on which is 
laid the charter beftowed by the king. 

PI. L. The Council of Conjlance. *' Erie Richard (of Warwick), and 
Robert Halain, Bifhop of Salisbury, with other worfhipful perfones, ambaffia- 
tours of king Henry the Fifth to the general counfell of Conftance, are honour- 
ably and honeftly received by the pope and the clergy, by the Emperor 
Sygefmonde and the temporalte." [From a MS. of the fifteenth century. 
Cotton MSS. Julius, E iv.] The infcription is of later date than the MS. 

PI. LI. " Howe kyng Henry the Vlth, beyng in his tender age, was 
crowned kyng of Englond at Weftminftre with great folempnytie." [From 
fame MS. as PI. 6.] 

The bifhops all wear copes. 

PI. L1I. The Coronation of the Emperor Sigifmund. a. He is crowned 
by Pope Eugenius IV., /3. The folemn cavalcade of the Pope and the Emperor, 
y. The governor of the Caftle of St. Angelo awaits their approach. 

PI. LIII. to LV. Bam Relievi commemorative of the Council of Florence, 
a.d. 1440. 

PI. LIII. The Emperor Palaeologus, accompanied by the Patriarch of 
Conftantinople, and attended by the officers of his houfehold, x. Embarks at 
Conftantinople, /3. Croffes the Adriatic in the Venetian Galleys, y. Lands at 
Venice, Is publicly received by Pope Eugenius IV., to whom he makes fub- 
miffion. \_Tbis laft Scene is wholly imaginary, nothing of the kind having really 
occurred.'] 

PL LIV. Pope Eugenius IV. and the Emperor Palaeologus at the Council 
of Florence, July 6, a.d. 1440. The Cardinal Prefbyter, Julianus Caefarinus, 
and other great Roman officials, are to the right of the Pope, Beflarion (Arch- 
bifhop of Nicaea) and others of the Greeks on the Emperor's right. The 
Emperor, ec. Leaves Florence in State, attended by his Court; and /3. Embarks 
at Venice for Conftantinople. [The figure ftanding on the left of the 
Emperor reprefents the Patriarch of Conftantinople, who died before the 
Council feparated ] 

PI. LV. Envoys from ^Ethiopia and from other Eaftern Churches, de- 
puted (a.d. 1 441) to attend the Council of Florence, and make fubmiflion to 
the Pope. They are received by Eugenius IV., who hands to Abbot Andreas, 
their fpokefman, the definitions agreed to by the Council. 

The four Relievi above defcribed have been copied at Rome for the 
illuftration of this work. They were executed by Antonio Philarete, of 



defaced, and redrawn in ink, within a com- 
paratively recent period. They are reftored 
here to their original ftate by comparifon with 
the engravings of Strutt, M. and C. vol. ii. 
and with other drawings in the fame MS. 



Of three crowns figured above (copied from 
later drawings in this MS), two (No. 2 and 3) 
are afligned to the Emperor, the third (No. 1) 
to the Emprefs. 



Defcription of Plates. 



245 



Florence, at the command of Eugenius IV., and now form part of the great 
Gates of St. Peter's. In fome important particulars they reprefent events not 
as they really did occur, but as according to Roman theory they ought to have 
occurred. For further particulars concerning them, fee the Bafilica Vaticana, 
of Valentini, PI. XXII., &c. And for the true hiftory of this Council, fee 
Ffoulkes, Divifions of Chriftendom, part ii. p. 332,/^. 

PI. LVI. 1. The Epitrachelion 348 of Bifhop Nikita, f 1 167 a.d. 2 and 
3. The iirtftavixt* 350 of the fame Bifhop. 4. The apotpogiov 355 of Archbifhop 
Mofes, f 1 329 a.d. 

PI. LVII. A leathern breaflplate 5 °9 (" Rational ") and girdle, found in a 
coffin in the Church of the Paffion at Mofcow. [This cannot be older than 
the tenth century, when Chriftianity was firft introduced into Ruffia. From 
what later time it dates I have not the means of knowing. This is a wholly 
exceptional inftance in the Greek Church of a direct imitation of the Jewifh 
"Rational." But King {Greek Church, p. 39) ftates, that in Ruffia, two 
jewelled ornaments are worn upon the breaft by Metropolitans, which " are 
imagined to be taken from the Urim and Thummim, on Aaron's breaftplate." 
For a fimilar (local) ufage in the Weft, in the twelfth century, fee notes 256 
and 263.] 

PI. LVIII. Coftume of the Greek Church. 

1. St. Sampfon. He wears a (potivohtov, 351 anfwering to the Latin chafuble, 
over the Sticharion (p. LXIII. v.), or white tunic. The ends of the Peri- 
trachelion 144 (anfwering to the Latin Stole) are feen pendent under the Phaeno- 
lion. 

2. St. Methodius. In this Figure the Polyftaurion 353 takes the place of 
the plain Phaenolion : the Genual 510 is feen pendent (as in the next figure, 
that of S. Germanus) on the right fide ; and on the outfide of the Polyftaurion 
is feen the Omophorion, 355 which correfponds to the Pallium of the Roman 
Church, but is worn in the Eaft by almoft all bifhops. 

3. St. Germanus. The Sticharion, or Alb, is here diftinguifhed by the 
Xa%ioc, 14:6 or ftripes proper to a bifhop (Goar, Euchol. p. no). He wears a 
Sakkos in place of the ordinary Phaenolion, and thus marks 352 his dignity as 
a Metropolitan. In other refpe&s he wears the fame veftments as thofe laft 
defcribed. [In Ruffia the Saccos is now worn by all bifhops, See King's 
Greek Church, p. 40.] 

PI. LIX. 1. The Patriarch Bekkos, in Walking Drefs. He wears on his 
head the outer and the inner Kecju-viXetv^tov ; and in his left hand carries the 
xx7rcl<riov (alfo known as jtaVsAAoj), the firings of which (xetfttXotfiet) are feen 
pendent below it. 



509 This and the Plate laft defcribed are 
from the Antiquhes de /'Empire de Ruffle, 
lately publiflied by the Ruffian Government. 
The firft volume of this work contains many 
ecclefiaftical monuments of great intereft. 



510 Genuale is the rendering given by Latin 
writers to Wiyovdnov 349 as " hanging down to 
the knee," a diftinclive ornament outfide the 
Saccos, 355 worn by Patriarchs and metropolitan. 



246 



Defcription of Plates. 



The long-fleeved coat, worn as a body-drefs, correfponds to the caflbck of 
an Englifh clergyman. The outer garment is the Mandyas, with its three 
ftripes (noTcc/aoi, fee Note 343, p. 168). In his right hand he holds the 
dixxviKiov, or $dfi$os. See Note 345, p. 168. 

2. St. Macarius. This figure mows the characleriftic miniftering drefs of 
a Deacon, viz a clofe-htting Sticharion (anfwering to the Alb of the Latin 
Church) and an Orarion (<*g«g*«i>), or Deacon's Stole, having the word ATIOC, 
thrice repeated, embroidered upon it. [This and PI. LIX. are from Goar's 
Eucbologion.] 

PL LX. Patriarch Nicon (circ. 1650, ad.) in his Cowl. This Plate is 
from the fame fource as PI. LVI. and LVII. The accompanying woodcut 
(hows the back of the fame Cowl. 




PI. LXI. This Plate is given with a view to the readier underltanding of 
the lhape, and relative pofition, of the various veftments and infignia now worn 
in the Roman Church, and defcribed in Appendix F. The central figure is 
from Bock L. G. Band ii. The figures of the Prieft and Deacon from Pugin's 
Glojary. 

PI. LXIII. Four figures illuftrating the variations in the white drefs re- 
cognifed at various times, and in various branches of the Church, as fpecially 
appropriate to offices of Holy Miniftry. That on the left is the figure of an 
Apoftle from the Roman Catacombs. 511 The next of St. James (wearing an 
Omophorion), from the Church of St. Sophia, at Trebizond, dating from the 
14th century, 572 accidentally difcovered not long fince, by the fall of the plafter 
with which it had been overlaid by the Turks. The third is from a frefco 



511 After Aringhi R. S. torn. ii. p. 213. 

512 Texier and Pullan B. A. PI. LXV. They 
attribute the Church (though upon no very 



certain data) to the Emperor Alexis III., circ. 
1350. 



Defcription of Plates. 



247 



at Florence, a group in which a prieft (here reprefented) is faying the laft 
office befide a dying man. The fourth is a canon of an Englifh Collegiate 
Chapter, and, as fuch, has the Scarf (or broad Stole) worn, out of cuftomary 
ufage, by Doctors of Divinity, cathedral dignitaries, and others. This prepared 
the way for the ufe of the Stole, which for the laft twenty years, or there- 
abouts, has been very generally adopted in the Englifh Church, prefenting 
nearly the appearance of the black clavi on the Tunic of the Apoflle in this 
Plate, and in others figured in this Volume. 



LIST OF WOODCUTS. 



P. vi. The Adoration of the Magi. From the Cemetery of SS. Mar- 
cellinus and Peter. Aringhi, R. S. torn. ii. p. 1 17. 

P. xv. A figure in the attitude of Prayer (comp. Mark, xi. 25 (orxv errors 
Tr^off-gy^ow&vot) : Matt. vi. 5 ; Luke, xviii. 1 1, &c), wearing a lhort Tunic and a 
fuperveftment of peculiar Ihape. From the Cemetery of SS. Marcellinus and 
Peter. Aringhi, R. S. torn. ii. p. 1 1 1. 

P. xxvi. Our Lord adminiftering the Bread and the Cup to the Eleven 
Difciples. From a Syriac MS. of the year 586, a.d. See defcription of PI. 
XXVI. 

P. xliii. The Prophet Malachi. From the fame MS. as PI. XXVI. above 
defcribed. For the " roll of a book " in the hand fee p. x\.,fqq. 

P. lii. [From a Drawing in Her Majefty's Collection.] This reprefents 
the actual ftate of the mofaic nearly two hundred years ago. A comparifon 
with PI. XXXIIL, already defcribed, will be fuggeftive of the manner in which, 
as regards minor details, antiquaries vary in their reprefentation of the fame 
objects. The keys in St. Peter's lap, for example, figured by Alemannus, are 
nowhere to be feen here. And the Pallium of Leo, arranged more Romano by 
Alemannus, has the older form (preferved by the Greek apotpi^iov), as depicted 
in the prefent woodcut. And there are flight variations in the infeription 513 
(DN. CAROLVS REX in one ; DN. CAROLO REGI in the other). 

P. lxxvi. An " Orante " (Female) in Dalmatic, and veil (mafortis). From 
the fame fource as the woodcut in p. xv, already defcribed. 

P. lxxxiv. Ancient Glafs. From the Roman Catacombs. 514 This fpeci- 
men is figured and defcribed by Garrucci (V. A, tav. xxv. fig. 3), as follows : 

A man, and a lady at his left hand, are here figured. They have their 
hands raifed in prayer. Between them is the monogram ; and below this 
a " volumen," or fcroll. On the fpedtator's left is a bifhop's throne, or chair 
of ftate {una catt(dra) ; above this, another monogram (which he defcribes) ; 



513 BICTORIA is for VICTORIA, accord- 
ing to a variation of very frequent occunence 
in Roman inferiptions. 



514 From an engraving kindly lent to me 
by the prefent pofTeffor of the fpecimen, Mr. 
C. Wilfhere. 



248 



Defcription of Woodcuts, 



behind it a mountain coloured green, from which flows a golden ftream. On 
the top of this mountain is a tree, with fruit thereon. There is a fuperfcription 
DIGNTIAS AMIC. 514a Then after defcribing the drefs, he goes on to fay, 
that this had once been fuppofed to reprefent SS. Perpetua and Felicitas. But 
one of the figures, which, as he fays, is clearly that of a man, he thinks is very 
like that of S. Laurentius, in tav. xx. 7 (it is difficult to trace the refemblance) ; 
and the female figure, he adds, may be St. Agnes. The drefs does nearly 
refemble that attributed to St. Agnes in other fpecimens of glafs, the facl: 
being that it is the rich coftume worn by Roman ladies of high rank at that 
time. A comparifon of tav. xxvi. No. 1 1 and 1 2, in the fame volume, 
fuggefts what I venture to think is the real explanation of the figures before 
us. They are man and wife, people of high rank : the " fcroll " between them 
reprefents the tabula mairimoniales ; 5 5 the coin juft below the roll, the 
marriage dowry : the bifhop's chair 516 is fuggeftive of the Church, and more 
particularly of the Cathedral Church, as we lhould call it ; and the tree with 
its fruits, probably of the Tree of Life. I have a third explanation to mention, 
not my own, but that of a gentleman who, at a recent Church Congrefs, re- 
ferred to this glafs as an undoubted reprefentation of a priejl vejled in a 
Chafuble. It is to be regretted that he did not give an explanation of the lady 
at " the prieft's" fide, or of the DIGNTIAS AM1C of the infcription. For 
myfelf I confefs to fome furprife, that anybody, having the flighteft acquaintance 
with antiquity, mould have ventured to affert, without any doubt or hefitation, 
that " on this glafs is depicled a prieft, vejled in juft fuch a Cbafuble as may now 
be feen in Ritualiftic Churches" 5 1 7 



5 ' 4a A miftake of the original workmen for 
DIGNITAS AMIC. The full infcription 
(for which thefe words ftand reprefentative ) 
is DIGNITAS AM1CORVM VIVAS CVM 
TVIS FELICITER. So in tav. ii. Or as 
on yet another fpecimen, DIGNITAS AMI- 
CORVM PIE ZESES CVM TVIS OMNI- 
BVS BIBE ET PROPINA. By the phrafe 
Dignitas Amkorum, we may underftand either 
" dign'i amiciy" or "honoured by all thy 
friends, 1 * (" Orgueil de tes amis." Gar). 

515 S. Auguftine's Serm. xxxviii de Proverb, 
c. 31 (apudGarrucci)" Unaquaequeconjux bona 
. . . . tabulas matrimoniales inftrumenta 



emptionis fuae deputat." Compare Martigny, 
D. A. C. in voc. " mariage." 

516 In the other fpecimens (figured by Gar- 
rucci, as above) in which man and wife are 
reprefented, the Church (and through this 
their Chriftian faith) is typically fuggefted by 
a pillar or column. [So Garrucci, a very- 
learned author, whofe work will repay a care- 
ful ftudy.] 

517 Dr. Littledale. Report of Wolver- 
hampton Church Congrefs (1867), p. 279. 
I have reproduced the engraving above de- 
fcribed, that my readers may form their own 
opinion upon the matter. 



N.B. — The Plates, above defcribed, as being from Her Majeftfs Colleclion at 
IVindfor, are from Coloured Drawings by Santo Bartoli and others, in which 
the Mofaic Piclures* of the Roman Chnrches, and other objects of antiquarian 
inter -eft, are depicled as they exifted more than 150 years ago. The Colleclion 
was originally made for Cardinal Albano (afterwards Clement XL), and is 
now the property of Her Majefty. Thefe Drawings bear marks of having 
been very accurately copied, and contain a number of important details which 
are not to be found elfewhere. 



INDEX. 



WORDS AND SUBJECTS. 

N.B. Roman Numerals refer to the pages, and Greek Letters to the 
Notes, of the Introduction. 

The larger Arabic Numerals refer to the pages of the later portions 
of this Treatife ; and the fmaller Arabic Numerals tp the corre- 
fponding Notes. 



Acedia, 127 262 

Accidia, 156 318 

Acus (pallii), 158 322, 238 498 

Aerius, 185 381 

Alb, liv. App. F, No. 2 ; App. G, 226 

Alcuin (reputed), 110 218 

Almutium. See " Amefs." 

Amefs, 228 471 

Amice. App. F, No. 1. 

Amphibalum = Cafula, 204, /.ll 

Ammonius, PI. xxviii. 238 

Ampulla, 106 206 

avafioXaioVj 86 150 

avd-ffTV^i;, 50 79 

Angel's drefs, liv <r, 69 116 

Animal origin (garments of), 20 30 

Antilles, 27 45 

Apoftolicae vices, 92 168 

Apoftolicus = Bp. of Rome, 95 174, 141 294 

Artemidorus, xi ^ 

Aflumption, doclrine of the, p. 241, /. 33 
Auguftine, St. 44 ; App. C, No. 26, 27 
Aurea Rofa, 164 333 
Aurifrigium, 152 312 

Bells on Tunic, 4, 15, 62 108 

Blue (hyacinthus), fymbolifm of, 20 32, 

59 103, 138 286 
cap of, 6 

in H. S., 183, No. 26 to 28 

— — tunic of, 4, 79 

Boniface, St., on Veftments, 78 135 

Bracae, 11 21 

Bravium, 149 306 

Breaftplate. See " Rational." 

Brilliant colours, xx X. App. A. 

Bvtreros (byflus), 2 5, 7 j6, 60 105, 72 122 

as a colour, 161 326 

Byrrhus, Ivi m 

Caena Domini, 162 328 



Casfarius of Aries, his will, 199, in fin, 

Calcaneum, 104 202 

Caligae, lxxx, 128, 217 . 

Camilla, 13 23 

Campobi (campagae), 97 184 

Capitium, 14 24 

Cappa. See " Cope." 

Capfa, xl, 197 402 

Caracalla, 16 25 

Cardinal's hat, 72 124 

Cafula, lxiii,/^. 74 130, 198,/^., 217 

Cathedra Petri, 163 330 

Celeftine (Pope), on Veftments, 45 

Chafuble. See " Cafula." 

Chimere, 226 467 

Cidaris, 32 

Clofely fitted veftments, 2 6, 59 10 1, 121 249 
Coccus-ineus. See " Scarlet." 
Colobium, lv, lvii, 111 220 
Colour, xvi.fqq. 53. App. A. 

of wool, xviii 199 408 

Concilium Aurelian. 207 

Bracar. II. 208 

Bracar. III. 154 

Bracar. IV. 208 

Carthag. III. 209 430 

Carthag. IV. liv. 

Chalcedon. 209 430 

Germanicum I. 201 

Laodic. 207 

Lugdun. 72 124 

Matifcon. 209 

Mogunt. 208 

Narbon. liv 

Nicaen. ii, p. 242, /. 5 

Toletan. IV. 74, 208 

Tribur. 209 

Confecration of bilhops, 53, 89 
Cope, 224, No. 3 
Corona, xiv, xlii, 32 54, 71 118 
veftra, 221 453 



K FC 



250 



Index. 



Corona, facerdotalis, 189, in fin. 
Coronari, 126 260 

Crofs (fign of), 24 42, 86 152, 115 /. 3, 126, 
/. 10, 171 356 

(pectoral), 153 315, 168 34a 

Crozier, 141, 222, No. 15 

Cowl, Greek, 246 

Crown (triple) of high-prieft, 6 13 

■ ■ of Pope, 243 /. 20 

of emperor, 243 508 

double, of pope, 243, /. 22 

Crucis feftum, 162 329 

Crux = Crozier, 141 

Cuphia, 112 230 

Cuthbert, St., his drefs, 199 408 

Cyprian, St., his drefs, h" 

Dalmatic, \v,fqq.^ 67, 74 131, 91 

(of Bifhop), 220, No. 11 

■ (of Deacon), 141, in fin. 

{itineri habilis), 105 203 

'hiXfAKTlKlOVj IV, T. 

2icc%'/)f*cc, 613 
tf/SafM, 182, No. 18 

SlKCCViXtOV, 246 

Diptych (confular), 237 

of St. Paul, 232 

of St. Gregory, 237 

Domi, 104 201 
Drefs of activity, viii 

■ Chriftian priefthood, \ 9 fqq. and pafiim 

heathen priefthood, xx, App. A, No. 

12 to 18 

Jewifh priefthood, xlix, 1, 2, 10, 21, 

51 to 62, 70, 72, 234 

royal priefthood, 60 104 

laity in church, xxv 

minor orders, 141 295, 203, No. 45 

monks, 46 72 74, 202, No. 38 

peace, ix s, 233 483 

lolemn ftate, viii 

war, xlv, 233 

Dunftan, St., 220, No. 12, 242 
Durandus, 165 334 

Dyed garments, xviii, xx, xxii, 180 § y, 184, 
No. 37 to 39, 185, 186 

iy%tigiov (napkin), lxxvi 
iyxokyriov, 168 342 

Edward VI. (Prayer-book of), App. G. 
Elements ( fymbolifm of), 121 250 
Ennodius, 190, No. 5 
Ephod, 4, 15, 23, 28, 59 

girdle of, 5 

iwtyovccriov, 169 349 

iTiftavlxiov, 169 350, 245 

Epiphanius, 40 63 

ivrirgu%ri\iov, 169 349, 245 

Epulones, 181 376 

Ethelwald (Benediaional of), 220 

Eufebius of Caefarea. PI. xxvli. 238 

Fanon, 112 233, 137 278 
Feminalia, 11 21, 80, 115, 125, in fin. 
Frons = fore-part, or ''front," 114 239 
Fulgeritius, Bp., his drefs, 199, No. 28 



Galaticus rubor, 181 374 

Galerus, 14, 72 124 

Gallinae alae, 138 282 

Gallican Church, veftments of, App. D. 

Germanus, Patriarch, 82 140 

Germanus, St. of Paris, 204 421 

Girdle (in the Weft;, App. F, No. 3 

Greek, lxxv. 

Levitical, 80, 89, 113 

monaftic, 46, 72 74 

royal, 51 81 

Gloves (apoftolic origin of), 139 290 b 

fymbolifm of, 148 

of Roman ufage, 222, No, 13 

Gold, its fymbolifm, 138 285 
Golden drefs, xix 6> 60 107, 119 246, 184, 
No. 36 

plate (high-prieft's), 19, 24, 44, 79, 

114, 126 

of St. John, 38 62 

of St. James, 41 65 

"Golden Priefts," 106 

Golden rofe, 164 333 

Gordianus, his drefs, 202, No. 41. 

Gofpels (book of), in Ordination, 53 89 

Gregory the Great, xlvi, xlviii, 238 498 

ofNazianzum, 188 389 

Holy family, 233 

James, St. (traditions concerning), 36, 40 65 
Uga o-ToXr,, xxxi, 1 I, 42 67 
Uqivs (meaning of), 39 61 

= bifhop, xlii 54 90 

Jerome, St., 10 to 35 
Jewels, 119 246 

Jewifh priefthood. See " Drefs." 
Imperial drefs, rationale of, xiv 
Infula = chafuble, 131 267, 133 268, 190, 
No. 4 

= mitra, 139 290 a 

Infulae facerdotales = Epifcopal robes, 190 393 
Innocent III., 143 297 
Infignia of office, xxxix, Jqq. 
Ifidore, St., of Pelufium, 49 76 

■ of Seville, 68 114 

his quotations, lx p 

Ivo, St., 119 245 

%17&iv vo&'/lowSi 12 22 
%\a.ft.u$, 84 142 
xopy;;, 49 77 

52 85 

xoux,ovXXtov, 86 151 
Lacerna, xii 0, xiii ^ 

XaftTgos = white, xxxi, xxxiii y, 9 19 
Leaden weights to Pallium, 159 324 
Levitical origin of Chriftian veftments, 1 a, 
App. B 

Levitical priefthood, fymbolifm of drefs, 62 

108, 78, 113 237 
Linen (veftments of;, 36 (Chriftian), 107 211 

not allowed to monks, 202, No. 42 

, cap of, 39 

-, fymbolifm of, 60 106, 79, 97 183, 

113 236, 121 248 



Index. 



251 



Liturgies (additions to), xxxii £ 
Long garments, xi x, ft, 135 in Jin. 
Loofe veftments, 142 
kcogtx,, 84 146 245 

Majoribus atque perfe&is, 22 34 
Mxvtitov, 86 153 
Maniple, App. F, p. 216 

Manifeftatio et Veritas (Urimand Thummim), 
I24255 

Manipulus, meanings of, 149 307 
Mappa (confular), 237 496 
Mappula, lxx, 65, 66, 90 
Marcus, Bp. of Rome, 209 428 
Martinus, Bp. of Braga, 187 386 a 
Mitre (the word), 220 451 
, Jewifti, 80 

, Chriftian, 108 217 (App. B), App. F, 

No. 12 (p. 220) p. 241,/, 18. 

in the eleventh century, 29 265 

in the twelfth century, 138 288 a 

, three kinds of, 163 332 

Nimbus, 235 238, 243 507 

fquare, 238 498, p. 241 /. 37 

Nudus, technical meaning of, xxi ?r 

Omophorion (cufnQogtov), lxxiv, 49, 170 355 
Opera togata, xiii v 
Orale, lxxx, 153 314 

'nodgwv, 84 T44 

Orarium, lxv'm,fqq. 75 132, 90, App. E 
Ordination, reprelentation of, Plates XVII., 

XXXIV. to XXXVI 
Orfrey, 152 312 

Ornamentof ancient drefs, xxxv, fqq. 
iSovn, 49 78 

Paenula, \xx,fqq. App. C, 1 to 25 

of St. Paul, App. C, No. 17, 19, 20, 21 

Pallia linoftima, lxix 

Pallium, the word, 73 125, 233 490 

■ Gallicanum, 204 424, 210 

linoftimum, 88 157, 108 214 

■ - — Graecum, xii sr, xv, 73 127, 128, 

233 490 
monaftic, 46 73 

Pontificium, lxxi 63, 102 196, 

App. E, 238 498 
Papa Romanus, p. 242, /. 2 
Parochia = diocefe, 104 200 
Paftoral ftaff, xliii, 69, 140 

St. Peter's, 157 319 

Englifh, p. 227, No. 5 

■ Greek, 168 345 

Roman, p. 222, No. 15 

Patria = heaven, 149 308 

Pedoral Crofs. See " Crofs." 

Pedlus = undemanding, 22 38, 90 163, 

98 186 
Pelliceum cingulum, 46 72 
Phaenolion (<pouvo\iov), lxxix |, Ixxv, 169 351 
QxivoXyi and (pctivok'/is, 195 397 
(paxia/Xiov, 84 1 47 
Tigi<ri?a.%wXiov, 84 144 
Phanon (fanon), 90 161 
QiXuvtov, 84 143 



Pietas, 158 321 
vrikcs ccxcovos, 3 7 

Planeta, lxvi, fqq. App. C, 38 to 45, 238 499 

Plumare opus, 111 222 

Pluviale, 167 339. See "Cope." 

Toti'/ig'ylS, 12 22, 89 

vroXwrrccvgioV) 170 353 

Polycrates, Bp. ofEphefus, 38 60 

Pontifex. the word, 27 45, 111 226 

■ Jewim high-prieft, 102 195, 123 254, 

I25257 

Maxirnus, title when affumed by Pope, 

147 304 

nofter, 166 338 

fummus = archbiihop, 92 167 

at Rome, not = epifcopus, 218 448 

•Tarawa/, 168 341 
Praecurfor, 161 326 a . 
Prayer-book of 1549, 223 to 228 

of 1552, 228 

of 1604, 230 

of 1662, 230 

Praedicare, 76 133 

Praeful, xlviii, $ 

Prastexta, xiv, xix 

Prefbyter, the name, 69 115 

Priefthood, drefs of. See "Drefs." 

Primates and metropolitans, 209 430 

Prudentius Clemens, 196 393 

Purple, xviii, 1 £, xix », xxi, 60 107, 113 

/. 10, 186 

in Holy SS. App. A, No. 33 to 35 

■ ■ in mourning, xix x, 180 £ 
Purpura latior, 181 373 

Rabanus Maurus, 88 155 
pd@$o$, 52 82 

Rational, 5, 17, 22 36, 57 96, 58, 79, 111 
227, 114 239 

(Chriftian), 124 256, 138 283, 245 

Red, fymbolifm of, xviii y, 99 188 

in Holy SS. 182, No. 22 to 25 

Regino, Abbas, 209 

Relligionis divinae habitus, xxix, 31 53 

Riculfus, Bp., his Statuta, -208, No. 1 1 

his will, 214 441 

Ridellae (curtains or hangings), 225 463 
Ring, epifcopal, 222 No. 14 
Roccus. See "Rochet." 
Rochet, 226 (No. 1) 465, 466 
Roman faihions imitated, xlviii y 

Sacerdos = biftiop, 22 39, 39 61, 46 71 

high-prieft, 59 102 

Idxxog, 170 352, 245 

Sacramentary of St. Gregory, date of, 201 417 
Sagum, ix s, lxv, 201 416 
Sandalia (foleae) 92, App. F, No. 8 

pertufa, 127 263 

feneftrata, 151 311 

Scarf (Englifh), p. 247, /. 5 

Scarlet, xix, 60 107, 113 235, 155 317 

in Holy SS. 183, No. 29 to 32 

Secular drefs of clergy, 165 336 

Shoulder, in fymbolifm, 22 35, 55 92. 79, 

98 186 
Sirmondus (Jacobus), 47 75 



252 



Index. 



(TKr/vTTgOV, XXXIX V 

Splendour of bright white, xiii <r, xxxiii, 135 

in Jin. See " Aa^sr^j." 
Staff. See " Paftoral." 

ffTOCV^O^OI, 86 152, 171 356 

Stephanus, Papa, 94 173 

Tornacenfis, 227 469 

tr<rot%agiov (or <7T/^a^/ay), xxxvii <r, 84 145, 
169 347 

Stola, 29 50, 70 117, 98 187, 112 231, 136 

275, 215 442, App. F, No. 4 
trrokh not = Stole, Jxx, 29 50, 83 141 
Stole (Englifh), p. 247, /. 7 

■ (Greek). See agdgiov 

Subcingulum, 165 337 
Succindtorium, 144 301 
Sudarium, 103 197 

Superhumerale = ephod, 15, 23, 79, 88 

= amice, 115 241, 122 253 

Surplice, 166, App. G, p. 226, fqq. 
Symeon, Patriarch, 168 340 

riXccpuv xgutrsosy 6 14 

Theodoret, 42 66 

Theodulfus, Bp., 191, No. 6 

Tiara (r/a^a), 15, 52 84, 85, 71 1 18 

papal. See " Triple Crown." 

Tibialia, 218 447 
Toga, ix s, xii g, xiii,xlvi /3 
Tonfure, 30 52, 82, 134 271 . 
Torques, 157 320 

Triclinium Lateranum, 239 502, 247 
Triple crown of high-prieft, 613 



Triple crown of emperor, 243 508 

of pope, 243, /. 20 

Tunacle, 225 462 
Tzangae, 207 427 

Ulyffes, cap of, 234 492 
Undlion of hands, 128 264 

Veftimentum (meanings of word), 223 457 
Veftments, Englifh, App. G 

Greek, 171 357 

Roman, Ixxxi, Jqq. 164 333% 

App. F 
Vig nti Martyres, 198 406 
Virga, xl 

Virgin Mary, reprefentations of, p. 235, /. 2, 

241, /. 4, 243 507 
Vi talis S., mofaics in Church of, 238 
Volumen (ilkyirov), 196 400, 197 403 

Walafrid Strabo, 106 204 
Wanti, 222 454 

White, in Holy SS. App. A, No. 19 to 21 
■ drefs of high-prieft, 7 17, 9 
of Chriftian miniftry, xxx, Jqq. 

34, 135 
» — of deacons, 69 
affociations of idea, App. A, 1 to 11, 

19 to 21, 41 
Winifred (St. Boniface), 106 209 
Wool, natural colours of, xviii 199 408 

Zanchae, 206 prope Jin. and 207 427 



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